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R E M A R K s 



ON Till. 



SUBJECT OF LANGUAGE, 



WITH SOME OBSERVATIONS 



IN THE FORM OF NOTES, 

ILLUSTRATIVE OF THE INFORMATION WHICH LANGUAGE MAY AFFORD 



OE Till 



HISTORY AND OPINIONS OF MANKIND. 



BY 

COLONEL MATTHEW &TEWART 

-> ■ 




LONDON: 

1850. 

PRINTED I'.Y RICHARD AND JOHN EDWARD TAYLOR, RED LION COURT, FLEET STREET. 
FOR, AND AT THE EXPENSE. OF THE AUTHOR. 

ONLY TWENTY-FIVE COPIES PRINTED. 

[ENTERED AI M w ,OM RS' BALJ AS THE ACT DIRECT;., BIT NOT FOR SALE.] 









** 



T II IS W K K 



is DEDICATED 



TO THE MEMORY OF MY FATHER 



DUG A LI) STEWART, Esquire, 



() V C \ T R I \ E 



l'OHMKim 



PROFESSOR OF MORAL PHILOSOPHY 



IN THE COLLEGE OF EDIXM JRGH. 



TO THE READER. 



It is necessary to remark, with respect to the nature of the evidence which the 
following pages afford of the conclusions deduced from them, that the question is not 
whether these conclusions are in every instance correct, or sufficiently borne out; it 
would be absurd to suppose that they were: with respect to particulars, (acts unknown 
to me may exist which would modify or refute the inference. But the question is 
with respect to general results, whether such a concurrence in different lan-ua-es 
in different and remote portions of the earth, and at periods of the earliest antiquity, 
can by possibility be attributed to accident. This is proof, and the only species of proof 
of which such subjects admit. It has been justly and judiciously remarked by O'Brien, 
the author of the Irish Dictionary, " That it is a self-evident position that no lan» ua»e 
can have words significant of any such things, or modes of things, as the people who 
speak it never had any sort of knowledge of, by being objects either of their senses or 
their understanding*." The very arbitrary and diversified principles on which the 
languages of the world have been constructed, and the general coincidence in the 
signs and things signified, evince the distance of the periods to which these common 
conceptions of things, and the use of the oral signs for them, are to be referred. 

The view which I have been able to give of the traces of some of the past events 
and opinions in the history of the human species, affords a very inadequate idea either 
of the sufficiency of the evidence (which is chiefly dependent on its consistency) of the 

* O'Brien, voc. Ojpjijon. 

b 2 






IV 



extent of the subject, or the magnitude of the revolutions which have modified the 

sphere in which our lives are spent, and produced the present condition of the world. 

1 have bestowed a degree of labour on the investigation much beyond what this 

work will show, and have in a great proportion of instances, if not in every case, been 

obliged to abridge the mailer noticed, in order to be able to leave space for a partial 

notice of others. Compressing the subject as much as possible, five or six volumes, 

equal in magnitude to this, and a more methodical and consecutive treatment of the 

truths to be evinced with reference to the connexion between its own parts, than it 

was possible to observe in notes appended to observations on the subject of language 

properly so termed, would have been necessary to render it either a matter of interest 

or of much useful instruction to the reader. Many of the circumstances, however, 

touched on are valuable, and curious as matter of information, and may at least serve 

to show how much more it is possible to know. 

May I be permitted to state the circumstances under which this work has been 
written, not as an excuse for its defects, but to account for them ; and to prevent the 
supposition of any want of honesty of purpose, or intention to mislead, if inaccuracy 
should in any instances appear ? I came to London a little more than a year ago 
intending to print merely some observations on the subject of language, which I 
thought I could complete in a few weeks, and bringing with me only the notes which 
contained the words and references necessary for this purpose, and a few books to 
which it would be necessary to refer; but finding a printer who possessed a sufficient 
supply of types and would attend to my directions, I thought it better, while I had 
health and strength remaining, to do what 1 could than to do nothing. I relied on 
having the command of the books in the possession of Messrs. Payne and Poss the 
booksellers (from whom I had for a series of years purchased most of the works I 
required in these inquiries), who were obliging enough to offer me the use of them. 
Their quitting their business disconcerted me greatly ; 1 supplied myself with the 
Hebrew Text of Scripture by Michaelis, Magdeburg, 1720 ; the Syriac of the New 
Testament, Hamburg, 1667 ; a copy of Constantin's Greek Lexicon, Geneva, 1591 ; 
Ker's Observations on the Latin Language, London, 1709 ; a Strabo ; a Horace; a 
Juvenal; Havercamp's Sallust ; an Arrian ; a Mela; the Anonymus of Ravenna; a 
volume professing to contain the geographical notices of the Latin Poets, 1580 ; the 
Piiriieo-Maltese Dictionary, by Agius de Soldanis, 1750; Auctores et Fragmenta 
Velerum Jurisconsultonim, S. Leewio, Lugd. Batav., 1672. 



A Virgil: Pocock's Porta Mosis ; Hist. Arab. Spec; Sale's Koran; Castel's 
Lexicon lleptaglolton ; Wilkins'a Sanscrit Roots; his Sanscrit Grammar; Larra- 
mendi's Spanish and .Basque Dictionary, 1745; Raymond's Caribbean Dictionary, 
1665; O'Brien's Irish Dictionary; the Dictionary of the Anam Language; and 
Marsden's Malayan Dictionary, 1812, I had brought with me ; and with these mean-, 
and the notes I happened to have, these pages have been written as the work went 
through the press, the first sheet having been thrown oil November 184'.'. and the 
last November 1850. 

1 cannot in all cases vouch for the accuracy of the references to authorities ; in 
many instances these are taken from notes intended merely for m\ own convenience 
in consulting the volume in my own library, and not having the book it was impossible 
for me to verify them. I have found Borne <>f those in my notes erroneous, and more 
may possibly be so ; but I hope such errors will not prove numerous. 

The impossibility of throwing accessory remarks in the notes included in the same 
pages with the text (of which the greater part of the matter of this work consists 
into subordinate notes, has added much to the difficulty of composition, and in main 
instances interrupted the continuity of thought ; and the nece-»it\ of compression 
requiring the disuse of paragraphs, ha- further tended to involve the -en»e : most of 
the paragraphs which do occur have been made for the convenience of the printer in 
the correction of the press, not with reference to the discrimination of subject : with 
all these disadvantages, however, I hope they will, with a little attention, be sufficiently 
intelligible. 

I have to express my regret at not having been able to procure a copy of .Mr. 
Wilson's Sanscrit Dictionary, and my consequent inability to avail myself of this 
valuable source of information, which would no doubt have supplied me with additional 
facts with respect to that language, and would certain Ij have saved me some labour, 
all mv authorities for Sanscrit words being derived from the works referred to of Mr. 
Wilkins. 

The influence due to the marks in modifying the sound of the vowels is so uncertain 
that 1 have almost invariably expressed them in English by their common value in our 
alphabet. All these Asiatic vowels seem resolvable into the Sanscrit 3{ A, variously 
accentuated, bearing, as described by Wilkins, " that obscure short sound which the 
French give to e in the particle le, and which is very common in our own language, 
though there be no distinct character for it, as in the words money, honey, and some 



VI 



others where it is represented by o ; and in but, shut, &c, where u is the substitute." 
This, it is apparent, may be considered a medium of all the vocalic sounds produced 
by expiration, reducing- them to an analogy with the octave, ee, i, ay, 3f aa, oo or u*, 
w, Gr. ; from the shriller or higher to the graver sound. In the Arabic and Persian 
words, the vowel sounds (which are marked with infinite care in Castel's Polyglot 
Dictionary, which, from its date, 1686, are particularly valuable, printing- being 
unknown in these countries, and the method of pronunciation and orthography sub- 
ject to fluctuation from inaccuracy and the caprice of fashion) could not be printed 
owing to want of space between the lines; 1 have expressed the force of those as 
follows, without attending to more doubtful and evanescent distinctions of niceties, 
my object being to evince radical affinities of the oral signs : _£ Ma, -p Me (the e as 
e, T, ay) ; -o M, ^ above like the Sans. ^ below, negativing the vocalic sound, _3 
A/a, the vocalic sound; ^ Eh, £ Eht, -& Ehton, final; ^ Mu or Mo, like the 
Hebrew 0, .a- final On. In almost all cases, not only the radical word, but various 
oblique applications of it are adduced, that it may be sufficiently clear, that in 
that particular sense, it is a distinct oral sign belonging- to the form of speech, 
although a similar word referred by lexicographers to the same root may bear very 
different imports, being probably either entirely distinct in their derivation, or the 
intermediate gradations of thought by which their signification has been transferred, 
lost in the language. 

Whatever may be the merits or imperfections of the performance, they are due to 
me alone ; I have never received the slightest aid from any person whatever, nor even 
had an amanuensis to transcribe for me ; all the knowledge which it was necessary to 
possess is the acquisition of my own labour, carried on in solitude, without relaxation, 
without friends, and without a single human creature with whom I could compare a 
thought. 

When the spirit of undeserved malevolence shall have ceased to possess an object, 
and the circulation of the work can no longer be supposed to afford a gratification or 
an advantage to me, it possibly may hereafter be useful to the country and to the 
world. 

That it may not be supposed that any views stated by me are entitled to the weight 
of a sanction which they do not possess, it is necessary to observe that among- my 

The English u as in use, and according to its own designation, is manifestly y consonant and 
U or do. Scotch (as in rude, rood), as in you, and yew. 



VII 



lather's papers I found a fragment of an "Elements of Geometry," apparently execu'ed 
at an early period of his life, in which the properties of figure were treated in a differ- 
ent manner from that in which they appear in Euclid. The sequence of inference 
was entirely altered, it contained various new propositions, and simpler demonstrations 
of several of those which it included ; and in the form of preliminary remark some 
original views on the nature of mathematical evidence, and the media, or more 
properly the method, of proof. No part of the opinions ^tutcd by me, p 243, and the 
note, is derived from them. The nature of my father's ideas on this subject 
sufficiently appear from the notices in his philosophical writings, and more especiallj 
his observations with respect to the influence of definitions. In this mathematical 
fragment he had evidently availed himself of the principle indicated in my grandfather's 
" Proposition es More Veterum Demonstrate," by which the investigation of geome- 
trical truth is rendered an analytical process of reasoning, bj assuming the result, and 
directing- the attention to the conclusions which follow from it; which show cither a 
solution, or that it is impossible ; a method by which originalit) will always be attained 
The remarks with respect to the original or intuitive objects of our percipience, and 
the elements of all our reasoning, such as number and a common measure, &c, are 
all, to the best of my recollection, pointed out and illustrated by him. 

The Notes from A. to K. are at the end ; those with upright letters are from references 
in the notes to the Text ; those with the letters oblique from a referenre in a pre- 
ceding note at the end. The pages in the references to these notes, to which a letter 
is prefixed, are numbered from first to last separately from the pages of the text. The 
references to pages and notes apply to the body of the work. 

The remarks which I stated my intention to oiler on the discriminating evidence </l 
prevalent literal sounds in languages, and the Appendix referred to exhibiting the 
affinities of the Sanscrit roots with the Scotch, Irish, English or Pictish, I have been 
obliged to omit, from the additional number of pages they would have occupied ; con- 
sidering the matter printed instead of them of more interest than any further light thev 
would have afforded to the immediate subject of language. 



Vlll 



The following- will afford an explanation of most of the contractions to references : — 
./. R. Asiatic Researches. 

R. A. S. T. Royal Asiatic Society's Transactions. 
Avian. Exotic. Amcenitates Exotica? of Kaempfer. 
Zcndav. or Zend. French Translation of Zendavesta of Zoroaster, by Anquetil 

Du Perron. 
Castcl. Castel's Lexicon Heptaglotton. 
D. Anam. Anam Dictionary by De Rhodes. 
D. C. or D. Cop. Coptic Dictionary. 
D. Car. Caribbean Dictionary by Raymond. 
Gloss. Edd. Glossary to the Edda. 
D. Isl. or Isl. D. Icelandic Dictionary. 
Larr. Larramendi's Spanish and Basque Dictionary. 
Marsden. Marsden's Malayan Dictionary. 
O'Brien. O'Brien's Irish Dictionary. 
Gram, or Gr. Wilkins's Sanscrit Grammar. 
Dhat. Wilkins's Sanscrit Dhatus or Roots. 

The notes of interrogation affixed to words or remarks quoted, denote an opinion : 
? uncertain, ? ? improbable, ? ? ? very improbable. 



ERRATA KT C'ORKK.IAl) \. 



Page 27, line: eight from bottom of page, for Shauptman read Wcishaupt. 

Page 257> lines three and four, Note, /or Caus fils Dendan read Til Dendan (JjJ lil, Feel, Arab., Elephas, an 
Elephant; Jjj Peel, Pers., id. ; QTf^ P'hal, and Cfjo^ P'hayl, Sans, roots, move, go). 
These are not supposed to be the only Errata which tin reader is requested to cornet, but an noticed as 
immediately affecting the sense. 



REMARKS 



ON TIIK 



SUBJECT OF LANGUAGE. 



M. du Ponceau has, I think, remarked that he was at first disposed to attribute to the 
Basque an affinity with the American languages*, but afterwards found reason to 
abandon the opionion : I confess that it appears to me, in so far as the genius and 
structure of the forms of speech are concerned, his first impression was correct, and 
that a similar analogy seems to subsist with the American languages in the Tagala 
of the Manilla Islands. In all the languages which specifically belong to this class, 
it is the primary significant elements, or sounds which express an idea or convey an 
import, which are to be considered words, and not the compound oral signs, indicative 
of a complex, or descriptive quality, appellation, or action, although these may be pro- 
per names and inflected by the rules for the declension of nouns, or adjectives, or 
verbs. These are rather forms of locution than words, or signs denoting a simple 
idea, whether an objector affection of the mind. Upon principles entirely different from 
those of the Basque, the Tagala, or American languages, Hie Sanscrit carries the com- 
position of words to 152 syllables, or ad libitum {vide A. R., 1, 360), and admits of more 
exiension than any other form of speechf. But although the term polysynthetic may 

* Humboldt observes that "in the Aztek language the letters B, D. F, and G are wanting; and in 
the Biscayan we do not find the letter F, and there is no word which begins with an R. However 

distinct certain languages appear at first sight,— however extraordinary their caprices or idioms, all 

have an analogy with each other ; and their multifarious relations will be perceived in proportion as the 
philosophic history of nations and the study of languages, which are at once the production and the 
expression of the individual character of man, shall be brought to perfection." — (vol. iv. p. 246.) The 
affinity in the deficiency of the literal sounds of the Basque is immaterial; but he possibly had re- 
cognised stronger grounds of resemblance. The rest of the reflection is just and judicious; consi- 
dering that the organs of utterance, (viz. the lips, the tongue, and the breath) the faculties of the 
mind, the senses, and the powers of the limbs, the passions, motives, and wants of all mankind are 
alike by nature. The differences of speech are more a matter of astonishment than such analogy, 
as is discoverable in all of them. 

t In the Inscription at Tanna, printed in the Asiatic Researches, vol. i. p. 361, may be 
seen a Sanscrit compound word, applied as an epithet, consisting of 152 syllables, and many others 

B 



uiili propriety be applied to all languages admitting- an accumulation of idea in one com- 
pound expression, ihere is a great diversity between those which admit of it and those 
which are expressive in that way, and in that way only, — as the Basque, Tagala, and Ame- 
rican languages. Languages of this description, when they come to be analysed and 
arranged by grammarians by the help of written characters, would appear in their e/e- 
ments monosyllabic, or nearly so, — such as all the Celtic and Chaldaic languages are, or 
have been. In all these locutions there is a cardinal word, which, by the aid of sundry 
particles, prefixed, and affixed, and inserted, is varied in its signification, in away which 
renders it nearly impossible for a foreigner to detect the radical sign which is the key to 
the expression; as for example: — "Nondom, Entends (Fr.), n'ouandomonadjin, toutes 
/( s /bis qu'ils entendent." — Du Ponceau, 233. " Nindagenondanabon, j'avais, ouj'eus 
pu entendre" — Id. 231, 232. In an account of the Tagala language by Dr. Leyden, 
(A. R., 10, p. 213,) (who does not appear to have been aware of the genius of the Ame- 
rican tongues,) he gives as an instance the word Buhat, to lift, which it is necessary 
to recognise in such compounds as pinamuhat, pinamamuhat, pamumuhaten. "The 

formed on the same supposed principle for rendering language emphatic. The Christian Rhetori- 
cians and Grammarians, to which pursuit the learned of the religion betook themselves, after a 
stop was put to the Philosophical discussions which disturbed the earlier ages of the church, appear 
to have applied themselves to try the powers of the Greek in this way. Fabricius (vol. xiii. p. 474,) 
observes, — "Antequam a Neandro abeam, cujus plures hactenus collectiones retuli, apponam ex ejus 
erotematibus Graecae Linguae." (p. 399.) " Dodechachon in Christianos constans ex audaciore sed 
ingeniosa compositione vocum in hanc sententiam " : among which are — ^o^apBo^Kpeaia^oivey- 
■^eaiirvpaohLw — which word is rendered Bombardagladiofunhastaflammipetiti ; 'Ziccopo-7ro\ocr'7raTi\7]- 
rrvpadr]K07rpoKavKaaaTaL — Latrinifaethirocomephitistercorolentes. — Ibid. torn. 13, 476. 

The portentous word, as Vincent calls it, which occurs in Arrian's Periplus, and which has per- 
plexed all the critics, is of this composite nature, and is not Greek, but Coptic or Egyptian, and 
describes the gulf or straits of Madagascar below the Promontorium Prasum. The word as it 
occurs in Greek is 6iTr]vr)8i,(D/u,jjLevov6eaia<i ; 

ei Ti]v 7]Sc co/x /j,ev ov6e crta? 

ei Teng, K2^i uoijuu JUL<Lrt ^^.eenrou cyi^-i 

Ei tenh edi oimi man chathouo * shiai 

ad promontarii prasi curvaturaa locum sinus in longum extensus. 

The long Gulf at the Place of the Bend (of the Coast) at the Green Cape. 
The explanation of the words as they are stated in the Coptic Dictionary is as follows : — €1 ad, 
TeiT£, Ala, Pinnaculum, CJOlJULl Hamus, JUL«Llt Locus, £>&.&0*X(Jd Sinus, cjji^-1 extensus, longi- 
tudo, UJiH shie longitude This fabrication of significant words by the combination of syllables 
seems to have been a regular art. The Syrian toord |i* ^oiio Mehagina is explained, docens coagmen- 
tationem syllabarum. — Castel, 803. The island of Manuthias (Menuthias), Madagascar, which Vin- 
cent justly recognised in this diction, is of the same origin, viz. the island of the place of the gulf or 
straits, — or which formed the gulf or straits. 

* Ch. Gutt. as Arab. _i or i-. 



addition," he observes "of a greater number of particles would still produce a consi- 
derable number of additional metamorphoses, in which it would be very difficult to re- 
cognise the original radical buhat." — A. R., 10,213. In the ordinary Basque verb, us 
exhibited by Larramendi, {El arl< del Bascuenze, p. 77) the radical part of the locution 
or the root of the verb is kept distinct, and the particles compounded independent of 
its inflexions, exhibiting- the genius of the European languages, and the discrimination 
of grammarians, an art early cultivated in Spain ; but in some of the irregular verbs 
the involution of the root is as remarkable as in the American or Tagala: — janai, 
follow; janaitu, to follow; guenaiztzuten, nosotros, etc. sequamoa aquellos. — Larra- 
mendi., Did., vol. ii., 278. 

There is no doubt that a compound oral sign of this description, like a hieroglyphic, 
crowding upon (he apprehension a number of conceptions at once, is calculated to 
Stir the mind of the hearer more vigorously than one more tardv in the communica- 
tion of images and of import ; but they lose immensely in perspicuity and precision, the 
cardinal, because (he most useful virtue of language, and as a means for the commu- 
nication of knowledge, or the operation of conviction by reason, bv enabling the mind 
of the hearer to apprehend distinctly each proposition presented for his consideration 
and assent. 

It is not at all wonderful if no affinity should be discoverable in the import of the 
elementary oral sounds. Language, whilst not fixed by writing and the authority of 
dictionaries, is in a state of perpetual fluctuation with the condition of a population. 
The Latin of the Twelve Tables was hardly intelligible at Home, in theage of Cicero; 
and in these complex locutions, where an expression has losl its compound import, aiu' 
being fixed as a name for an object, .suggesting only the conception of the thing signi- 
fied, there is a constant tendency to abbreviation by the amalgamation of particles, 
originally descriptive of the object they indicated. The genius of a language, and the 
affinity of analogy in those principles of the association of thought which led to their 
formation, is a sufficient test of original connexion in those who formed (hem, though 
no common terms should be detected. 

Dr. Leyden, who asserts that Tagala means the Gala language (./. /?., 10, 207), 
states that "the principal particles employed in modifying the Tagala verbs, are also 
common to the Malayan language," {A. /?., I 10, 212) a fact, which if certain, would esta- 
blish an original affinity between those forms of speech, and afford a strong presumption 
that the Tagala was the primitive. The Malay has long been a sort of lingua franca 
among the maritime nations of the East, and has borrowed words from all sources — so 
that the significance of the particles by which their import is affected, is the discri- 
minating circumstance of the form of speech. The term Malay in India, I believe, is 
understood to mean a wanderer or rover (although I do not find the word with this 
import in Mr. Shakespeare's Dictionary). The extensive intercourse and naval power 
of the people, and their want of any corresponding* reference to a country or territory, 
affords some colour for this assertion. It is not impossible that it may be allied to the 

b2 



Arabic _1U Mallahh, a mariner; ^nIL, Mallahhi, navigation, seamanship (Shake- 
speare, 1666.) D»nb& Malahhim, nautae ; Heb. (Ezek. 27, 29); arte, Malohhoa, 
nauta, Prov. 23, 34. It is the genius of the Malay language to soften all aspirates 
so systematically, that it has been designated the Italian of the East; the word 
probably primarily means a liver upon salt meat; H7D malahh, sale condivit; u'j 
Thamalahh, Arab., salitio, conditura marina (Castel. 2070), which all imply the roving or 
traversing the ocean ; ^X^Galal, Syr., ductus, unda (a billoio) ; JU. Gal, Arab., velum, 
navis, a sail {sailor) ; <dU- Galeh, Arab., exules (Castel. 543) ; V^ Gal, Syr., testudo, 
(I believe this to be the hieroglyphic for a decked ship, a galley, galleon, — as the frog- 
is for navigation); H7J Galeh, Heb., migravit; ^jj Gali, Chald. (Prov. 20, 19.; Gen. 
4, 12), profugus, vagus, mobilis. — Castel. 552. These circumstances seem to indicate 
an original affinity between the Tagalas and Malays, which makes it not improbable 
that at some period a connexion may have subsisted with the coast of Africa. In 
Cook's Comparative Vocabulary, adjusted by Marsden, it appears that the Malay 
numerals and other radical words are still current in Madagascar. — Vincent, 1st 
ed. 309. 

Wesdin, an Austrian, a Carmelite Friar, who resided thirteen years in India, and 
published, under his ecclesiastical designation, ei Paolino da S. Bartolomeo," his Travels 
and other works, has asserted, " that all the component parts in the alphabet of the 
Barmans in Pegu and Ava are contained, but with some variation, in the Ethiopian 
alphabet of Gheez and Amhar, have the same value, and are joined together in the 
like-manner." — p. 315. Eng. ed. 1 notice the circumstance, because Vincent has 
remarked that it is a matter which deserves further inquiry. There is not, I believe, 
any doubt that the Bali alphabet, and generally all those current in India, follow the 
principles of the Devanagari for the expression of oral sounds or orthography, although 
using different characters to represent the elements of pronunciation ; and these are 
as dilTerent from those of the Ethiopic alphabet as the figures of the letters. In one 
respect, however, all these forms of writing concur, — that they are written from left 
to right, and express by characters all the vocalic sounds, without supposing them to be 
understood, or supplying them by Diacritical points, as in the case of the orthography 
of all the languages of the Chaldaic family*. But the Sanscrit has separate characters 
for all the vowels and diphthongs, the vocalic sounds being fourteen, and may be con- 
sidered one of the most precise and efficient methods of expressing articulate speech 
known to have existed in the world. The Ethiopic has a vowel inherent and connected 
to every consonant; and the diversification of their vocalic sounds, which are seven, 
a, u, i, a, e, y, o, corresponding in number with the Greek, is denoted by certain 
alterations in the figure of the consonant, and the application of certain marks denoting 
by their position the variety of the vowel, — for example, the literal figure n corresponding 

: The anuswarah or dot over a letter in the Sanscrit system of orthography, denotes a final 
nasal ; the visarga, which is two dots after a word, denotes a final h ; but neither supply the place of 
a vowel, or qualify its sound. 



in power as a consonant with the Hebrew 3, or the guttural ch of the Germane and 
Scotch ; and the vowel A following it, is thus varied, ft elm, T> elm, ft, chi, ft cha, ft, che, 
ftchy, ftcho; + corresponds to the Heb. p, or the Latin K with the vowel A, and 
is affected thus, + ka, <fc ku, <£ ki, $> ka, <fe ke, 4" ky, «p ko. These literal delineation*. 
of sound are called in Sanscrit, ^t|f|\ Sanjna*, signs (of sounds), (Gram. 16) ; and the 
form of a specific letter, effj"^, kaia, make, form, figure .character {Gram. 2) ; and such 
signs as these affixes, adopted by the Ethiopians: a-kara, sounds without a character. 
Besides these, the Ethiopian alphabet expresses all the vowels as variations of the A a, 
or Alph, A a, Ivu, \ i, ?\ a, h e, hy, h 0, and by another character with the //, or 
spirilus lenis. 

The That/ language, which is that of the Siamese, as distinguished from that of the 
Bar mas, by whom they are called Syan (A. R., 10, 240), does appear to cone-pond with 
the Amharic in the use of this artifice. "The vowels, which are twenty in number, 
are not represented by separate characters, but by the character corresponding to the 
short akara variously accented." — A. II., 10,246. "All these vowels thus disposed, some- 
times above, sometimes below, sometimes before, sometimes after the consonant, are 
always pronounced after it." — La Loubere,p. 176. There is some analogv in this to the 
method of writing the Mantchoux Tartar, and possibly to the Irish Ogham. Father 
Parentin, who translated into that language various works of the French Academicians 
by order of the Emperor, states — " II y a to uj ours un maitre trait qui torn be perpendi- 
culairement de la tete du mot jusqu'a la fin, et qu'agauche de ce trait, on ajoute comme 
les dents d'une scie, qui font les voyclles a, e, i, 0, distinguees I'une de I'autre par des 
points qui ce mettent a la droite de cette perpendiculaire. Si Ion met un point a I'op- 
posite d'une dent, e'est la voyelle a ; si 1'on met un point a gauche du mot pres de la 
dent, ce point pour lorstient lieu de la lettre n, — et il faut lire nc ; s'il \ avoit un point 
oppose a droite, il faudroit lire na. De plus, si a la droite du mot, au lieu d'un point 
on voit un 0, e'est signe que la voyelle est aspiree, et il faut lire ha. he, en ['aspirant, 
comme il se pratiquent dans la langue Espagnole." — Lettres Edif. et Cur. 10, p. 294. 
The genius of this language is entirely the reverse of those which fabricate synthe- 
tically descriptive terms ; for it multiplies, as the ancient Arabic appears in a great degree 
to have done, arbitrary signs, for every possible variety of a species. " Quand il s'agit 
de parler des animaux domestiques on sauvages, volatiles ou aquatiques, si Ion en veut 
faire une description exacte dans notre langue, a combien de periphrases ne faut il 
point avoir recours, par la disette des termes qui signifient ce qu'on veut dire? II n'en 
est pas de meme chez les Tartares, et une seul exemple vous le fera comprendre ; je 
choisis celui du chien, e'est celui de tous les animaux domestiques qui fournit le moins 
de termes dans leur langue, et ils en ont cependant beaucoup plus que nous ; outre les 
noms communs, de grands et petits Chiens, de Matins, de Levriers, de Barbets, &c, 

* The word Sanjna, signs, seems compounded of the root ^T^", Sah, be able, bear (Dhatus, 164), 
and ^T, jna, know, (bearing import, significant). Signs is not a simple idea; bearing and import 
are those which it comprises. 



f> 

ils en ont qui marquent lour age, leur poil, leur qualites bonnes ou mauvaises. Voulez 
vous dire qu'un chien a le poil, des oreilles et de la queue fort long et bien fourni, 
le mot Taipa suffit ; qu'il a le museau long- et gros, la queue de meme, les oreilles 
grandes, les levies pendantes, le seul mot Yolo dit tout cela. Que si ce chien s'ac- 
couple avec une chienne ordinaire, qui n'ait aucune de ces qualites, le petit qui en 
nattra s'appelle Pesari." In this way they have specific appellations for a dog- with 
marks on the eye-brows; for a spotted dog-; for a dog with a muzzle of a different 
colour from the body ; for a dog- with a white neck ; a dog with hairs on the back of 
his head ; with the pupil of his eye not of a uniform colour ; for a stout short-legged 
dog ; and so forth. The generic name is Indagon ; of a female, Nequen ; whelps till 
seven months old, Niapa ; from thence to eleven months, Nouquere ; and after sixteen 
months they are dogs — Indagon. For the horse they have twenty times more names 
than for the dog — all denoting his different qualities. — Lettres Edif. et Cur. 10, 280. 
With this prodigious multiplicity of underived nouns, it is a singular circumstance that 
this language seems to have no common terms with that of the Mogul Tartars. — "Us 
ont a l'occident les Tartares Mongols, et dans ces deux il n'y a gueres que sept ou huit 
mots semblables. On ne peut dire meme a qui ils appartiennent originairement." — 
Lettres Edif. et Cur. 10, 282. Languages of this description defy altogether an ar- 
rangement of words by an etymological reference to a classification of roots, and can 
never be fixed but by the authority of the standard of classical writers. General Val- 
iancy, in a paper published in the Transactions of the Antiquarian Society, has noticed 
this affinity, in the method of writing the Mantchoux Tartar with the characters of the 
Ogham, and surmised, if I recollect right, that the Ogham might have been written 
with the connecting line perpendicular ; but this does not seem to me the case. The 
line of the Ogham is like the head-line of the Sanscrit, or the lines on which learners 
write, and possibly by the relative position of the letters denoted accent, or a grave or 
acuter sound ; all the characters being formed of the single element of the straight 
line without the admission of any curve. It may be noticed, that the Sanscrit root 
U?)<c^, Likh, write, from which are formed k?J^«T, Likhanaii, a writing; ^cpTf 
Laykhanee, a pen ; and ^cT/f, Laykha, a continuous line, seems, from the latter 
term, to include the idea of linear orthography. — Dhatus, 119. 

The Tagala, in its method of orthography, avails itself of all these means of denoting 
sounds : consonants, vowels, and diacritical points, and with fewer elementary marks for 
the inflexions of the voice than any other language, expresses all its complex forms of 
speech. The Spanish missionaries have been much struck with this language: " Por- 
que como dixe al primer obispo i despues a otras personas graves, alia, i a ca : yo halle en 
ella quatro calidades de las quatro mejores lenguas del mundo, Hebraea, Griega, Latina i 
Espariola. De la Hebraea, los misterios, i prenezes. De la Griega, los articulos, i distin- 
cion ; no solo en los nombres apelativos mas tambien en los proprios. De la Latina, 
la copia, i la elegancia. I de la Espailola, la buena crianca comedimiento, i cortesia." 
Relacion de las Mas Filipinas de P. Pedro Chirino, Roma, 1604, p. 35. (This P. 
Chirino was Procurator of the Jesuits in these Islands.) The advantage of some de- 



gree of education seems to have been universal among these people, and especially 
among the women. "All these islanders are so much given to writing and reading, 
that there is scarcely a man, much /ess a woman, who does not read and write in letters 
proper to the island of Manilla extremely different from those of China, Japan, and 
India." — fd.p.39. They were the fairest and most civilized people of Manilla. — Id. 51. 

This alphabet consisted only of fifteen characters, three vowels and twelve conso- 
nants : the three vowels, viz. a, e a, o u (either of the letters included under the 
circumflex being denoted by the same character): the twelve consonants b, c, d, g, 
h, I, m, n, p, s, t,y, have all an inherent vowel, like the Ethiopian, so that b written 
by itself expresses the sound ba; B with (he point over it, bi, or be ; and B with the 
point under it, bo, or bu, which sufficiently indicates a certain analog} with the Ethi- 
opian principle of orthography. An alphabet of this description :v probably more to 
be considered a species of short-hand or alphabetical abbreviation than a scientific 
effort to express articulate speech, and rather an attempt to render the tongue as " the 
pen of a ready writer " {Psalm 45, I), for the convenience of those "who carried a 
writer's ink-horn by their side." — Ezek. 9, 2. Dr. Buchanan describes the Parawaik, 
or note-book of the Zares, or writers, in all courts in Siam, on which they write with a 
pencil of Steatites; when in haste, he says, they use many contractions, and write with 
wonderful quickness. " 1 have seen them," he states, "keep up with an officer dictating, 
and not speaking very slow. But when they take pains, the characters written on the 
Parawaik are remarkably neat." — A. R., G, 301. 

Bengal has always been peculiarly a mercantile district of India. "Gaura, or ;i- it 
is commonly called, Bengalah, or Bengali," s;i\s Mr. Colebrooke, " is the language 

spoken in the province of which the ancient city of Gaur was once the capital." 

"Learned Hindus in Bengal speak it almost exclusively; verbal instruction in sciences is 
communicated through this medium, and even public disputations are conducted in this 
dialect. Instead of writing it in the D e van agar i, as the Pracrit and Hindevi are 
written, the inhabitants of Bengal have adopted a peculiar character, which is nothing 
else but Devanagari deformed for the sake of expeditious writing. Even the learned 
among them employ this character for the Sanscrit language, the pronunciation of 
which they degrade in like manner to the Bengali standard." " Pracrit and Hindi 
books," Mr. Colebrooke adds in a note, " are commonly written in the Devanagari ; 
but a corrupt writing called Nagari is used by Hindus in all common transactions when 
Hindi is employed by them ; and a still more corrupted one, wherein vowels are for the 
most part omitted, is employed by bankers and others in mercantile transactions." — 
A. R. 7, 225. This may go far to account for the defects of the Chaldaic alphabets, 
which were all in use in the mercantile countries of Phenicia. The nature of the 
Hebrew alphabet anterior to the captivity, is, I believe, unascertained. 

The inability to procure the necessary Dictionaries has prevented me from satisfying 
myself, or indeed from forming any very confident opinion on the subject; but my 
impression certainly is, that all those languages formed on an analogy to the principles 



8 

of the American tongues, the Basque, and the Tagala, have been originally derived 
from a previous form of speech ; more nearly coinciding- in its genius with the English, 
or more properlj speaking, the lowland Scotch (the language of the Picts,) than with 
am other. 

This language appears to me to have been constructed on a principle entirely the 
reverse of those expressing ideas by composite locutions; and instead of aiming at a 
synthesis of signs according to the various qualities and affections of objects of per- 
cipience and reflection, proceeded on an analysis of human thought, and the establish- 
ment of a corresponding oral sign or word, denoting every various relation in which 
objects are placed, either with respect to each other or ourselves ; a principle incom- 
parably more conducive to the perfection of language. Every language, however 
defective in one way or another, forms expressions for the words, which we denominate 
nouns, adjectives, and verbs, and the parts of speech. With respect however to the 
various modifications, and with reference to the applications of these signs, languages 
have recourse to very different expedients ; the English specifying almost entirely these 
relations by distinctive and significant particles. Thus : — Man ; Nom.. a man ; Gen. of 
a man ; Dat. to a man ; Acc> a man ; Voc. O man ; Abl. with, from, in, or by, a man ; 
and these particles suffice for all the cases of every noun, singular or plural. These 
languages, which avail themselves of the principle of inflecting the sign which serves as 
the nominative case of the noun, generally vary the termination, as in the Latin; — 
the simplest of those which essentially exhibit this structure, and which has most ex- 
tensively affected the various dialects of Europe : thus, — Nom. Homo, a man ; Gen. 
homi-nis, of a man ; Dat. Homi-ni, to a man ; Ace. Homi-nem, a man ; Voc. Homo, 
O man; Abl. Homi-ne, with, from, in, or by, a man. These inflections are entirely 
different for the plural. Nom. Homi-nes, the men ; Gen. Homi-num, of the men ; 
Dat. Homi-nibus, to the men ; Voc. Homi-nes, O men ; Abl. Homi-nibus, with, from, 
in, or by, the men. These inflections vary according to the forms of five modes of 
declension, according to the termination of the nominative in every declension, and 
according to the gender of a noun, masculine, feminine, or neuter; so that the signs 
for the several cases of the noun are rendered very numerous. The same principle of 
diversifying the primary word extends to the several cases of the adjective, which must 
correspond in case with the substantive it qualifies; and to all the moods, tenses, and 
persons of the verbs, active and passive. In the Greek and Sanscrit, and other 
languages, where the moods of the verb are extremely multiplied, corresponding with 
the various senses in which the verb is used, the signs of these several ideas become 
in a corresponding degree complex. 

Many languages do not inflect the primary signs nor supply particles to denote the 
cases of the nouns, and trust entirely to an arbitrary rule of collocation to express the 
relation in which words stand to each other, and affect each others' import, as for 
example, in some of the languages of the Indo-Chinese nations. Dr. Leyden gives the 
following account of the Thay.— " Its construction is simple and inartificial, depending 



almost solely on the principle of juxta-position. Relative pronouns are not in the 
language; the nominative regularly precedes the verb, and the verb precedes the case 
which it governs. When two substantives come together, the last of them is for the 
most part supposed to be in (he genitive. This idiom is consonant to the Malavu, 
though not to the Barma, or Rukheng (language of Arracan), in which, as in English, 
the first substantive has a possessive signification ; thus the phrase, 'a man's head' is 
expressed in Barma, and Rukheng, by Lu-K'haung, which is literally, man head ; but in 
Siamese, it is Kua-Khon, and in Malavu, Kapala Orang, both of which are, literally, 
head man. A similar difference occurs in the position of the accusative, with an active 
verb; which case, in Barma and iMalayu, generally precedes the verb, as Tummain" 
Cha, literally, rice eat ; but in Siamese follows it, as Ken Kaw, literally, eat rice, which 
corresponds to the Malayu, Makan Nasi. The adjective generally follows the sub- 
stantive, and the adverb the word which it modifies, whether adjective or verb." .... 
" In the position of the adverbial particle, the Malavu often differs from the Siamese; 
as Mana-Pangi, literally, where go ; but in Siamese, Pai llnei, go where."— J. R., 10, 
245; videlbld.266. These devices evince an extreme poverty and deficiency in language, 
and resemble the first efforts of children to express themselves before the\ have learnt 
to discriminate or arrange their thoughts ; su( h languages, in order to give precision to 
the expression of their ideas, are in consequence reduced to have recourse to auxiliary 
oral signs, which are not. susceptible of orthography ; and accordingly all these languages 
resort to accentuation, on which both the force and the euphony of the sentence depend. 
"The Siamese composition is also like that of the Banna, a species of measured prose 
regulated solely by the accent, and the parallelism of the members of the sentence." — 
A. R., 10, 245. These accents are incapable of expression or appreciation by any other 
means than a species of musical notation. 

The language of Anam maybe considered one of the most perfect examples of a lan- 
guage, merely monosyllabic. Father de Rhodes, the Jesuit, states, in his grammar 
affixed to his Dictionary, « that the method of learning it is very different from that for 
acquiring ours. It has properly no declensions, nor numbers, nor conjugations, nor 
tenses, nor moods, but these are all expressed either by the addition of certain particles, 
or are so connected by antecedence or consequence, that a person versed in the lan- 
guage sufficiently apprehends both the tense, the mood, and the number, which is ex- 
pressed by the speaker ; nay, the very same word has the import of the noun or the 
verb, and from the adjuncts may easily be distinguished, whether it is used as noun or 
verb." — De Rhodes, Lingua Annamitka Declaratio, p. I. The immense influence of 
accentuation as an element of speech in such languages is rendered evident by his ac- 
count of the matter. As man, says he, " is composed of a body and soul, so this idiom 
consists of the characters in which 1 write it, and of the tones and accents by which it 
is marked and pronounced."— Id. ibid. These accents or intonations are reduced to 
six, so that every word, without exception, is referable to one or other of those accents : 
"Ita ut omnes prorsus dictiones hujus idiomatis ad aliquam ex his sex classibus seu 

c 



10 

touts perlineantj nulla voce prorsus excepta." These accents are not intended for the 
purpose of euphony, but are essentially significant elements of speech. Thus, Ba with 
the lii -i accent means three ; with the second accent it means a concubine of the king ; 
with the third accent it signifies grandmother or lady ; with the fourth colaphus, or co- 
lapkizare, a cuff, or to cuff; with the fifth it signifies a thing left behind; with the 
sixth it signifies a certain silk stuff used by the Anamese, of a yellow or clay colour*. — 
Id. ibid. p. 8. These six accents, he says, might be so adjusted to our musical tones 
as to bear to them a certain proportion. 

Every word and every syllable are not susceptible of all these six accents, but it is 
rare that any word does not admit of several accents with different significations. 
Besides the influence of these accents, vowels are to be- pronounced more or less ob- 
scurely, longer or shorter in point of quantity, and the terminal sound — all affecting 
the import of the syllabic sound.' — Id. ibid. The effect of this resource in speech, and 
the impossibility of fixing it otherwise than by use, is such, that in several of the 
countries on the outskirts or borders of China, the inhabitants of one district are unable 
to comprehend those of the most adjacent, though both speaking a common mono- 
syllabic language. This is a very different effect from the provincial accents, which 
distinguish the inhabitants of the different parts of this country. Herodotus mentions 
the troglodyte ^Ethiopians who were hunted (as the Papuas now are) by the Gara- 
mantes, as speaking a language bearing no affinity to that of other nations, and which 
resembled the chirping of bats. — Herod .4, § 183, p. 362. Pliny says of them, — "Stridor, 
non vox; adeo sermonis commercio carent." 

A variety of proofs may be adduced of the extensive application of this inflexion of 
the voice, or intonation as a significant species of utterance, both in the old world and 

These various applications in this language of the same monosyllabic elements do not appear 
to be unconnected by a certain affinity of transitive import, though following entirely a peculiar asso- 
ciating principle of thought. Thus the primary or radical import of Ba, with the first accent, is 
three ; with the second accent, a concubine of the king, i.e. a third to the king and the queen ; with 
the third, a grandmother or lady, i.e. the third generation ascending, a great mother, or great woman, 
or a lady ; with the fourth (which is described as a circumflex), to cuff, or strike, or the act of stri- 
king, i.e. two persons, and one acting upon the other, as in the phrase of scripture, to join battle, and 
as we speak of two substances, which enter into chemical union, forming a tertium quid ; with the 
fifth, a thing left behind, — number one means oneself, what a person has with him is an adjunct, or 
two ; what he has not with him or has left behind, is a third ; with the sixth, a yellow, cfe?/-coloured 
silk used by the Anamese (the royal colour of China and all these countries) denotes the earth, — the 
third world. Universally in the east they reckon three worlds, proceeding upwards — " earth, sky, 
and heaven." This is not heaven, earth, and hell, or the abyss,— but earth, and heaven, and what is 
between them. The earth or lower of these three worlds is always denoted by the yellow colour. 
A Hindu priest, in performing his religious rites, is directed to make a yellow line to represent the 
earth. Hence the yellow or royal colour of China, which claims the sovereignty of all beneath the 
heavens, (or to be the celestial empire, whose umbrella or canopy is the firmament,) is, as we should 
say in our heraldry,— a scutcheon of pretence to universal empire, the sovereignty of the world. 



11 

new ; and if a conjecture may be formed from the general character of the Celtic and 
Chaldaic tongues — those properly such seem all originally to have been monosyllabic — 
and (heir signification probably powerfully affected by diversity of accentuation. The 
great variety of imports in which the same monosyllabic element is understood in the 
same or different dialects, makes it evident that a difference of accentuation or utter- 
ance must have determined its particular application. It is only necessary to notice, in 
illustration of this remark, the monosyllabic words, bet, ben, and ber, under the single 
consonant l> and vowel K in Hullet's Celtic Dictionary. The first he represents as 
equivalent to twenty seven different words, without any variation of orthography ; the 
second to eighteen, and the third to thirty-one*. 

These remarks seem to confirm Mr. Bryant's opinion, that the fiepotrec avOpwirot of 
Homer were not intended to denote the general faculty of speech which is charac- 
teristic of the species, but a peculiar race who spoke distinctly, — and these appear to 
have been the merchants, tradesmen, and artificers. " Formerly," says Hector, 
" articulate speaking men universally mentioned the city of Priam as rich in gold and 
rich in brass; now indeed there have disappeared from the houses, the beautiful 
things preserved as precious, — many of the objects in Phrygia and the pleasant 
Maeonia which constituted our wealth, acquired Inj purchase i. e. not by conquest) 
— have departed since the mighty Jupiter became incensed." — Iliad. 18, v 2Ss. It 
does not appear, however, to have been characteristic of all the inhabitants of Troy. 
Homer describes Diomed as slaying the two sons — MepoTroc IJepKwoiov, — of Percosius, 
who spoke distinctly, who beyond all others was skilled in the arts of vaticination, and 
had in vain endeavoured to prevent their going to the homicidal warf. — //. 11, 329. 

* The importance attached to accent in the ancient languages as matter of correct pronunciation, 
and in some of the modern, confirms the supposition that they had originally served in some degree, 
as in the Anam, as an essential and significant element of speech : " accentus namque est," says 
Priscian, " certa lex et regnla ad elevandum ct deprimendum syllabam uniuscuj usque particular 
orationis." These accents he distributes into three classes, and enumerates ten marks for them, 
which he thought deserving of notice in his grammatical treatise. — Putschius, \2^~ . 

t His two sons were Adrastus and Amphius. These names seem all Pictish. Percosius, Fergu- 
sius, Adrastus, Dresh, Dadrest, Amphius, Fivaid, wid. vaid. Ivie., (vid. Jameson, xxx\ ii. ike.) ; if 
Amphius is not Amhicht, or Ambact, a serf. TJ'g' Path, Sans., speak articulately, read. {D/iatm, 83.) 
This appears opposed to hieroglyphic writing, and seems to have some affinity with Pets or Picts — 
Patois (Fr.), provincial dialects. (Vide note A, notes at the end, page I.) These people when con- 
quered were compelled to relinquish the use of orthography, and to use hieroglyphics. By looking 
at the Syrian alphabets in Castel's Lexicon, any body may see that the most expanded or least con- 
tracted form of these letters represents artificers' tools ; and thus, while apparently using the repre- 
sentatives of things, they retained the representatives of sounds. These letters are called Estr-Angelae, 
which I apprehend, is the East Angles, or Inglis; a circumstance, which, with others, contributes 
to show that these people were carried into captivity from West to East. [Vide note I, page 35.) 

Strabo mentions that the fire temples of the Guebres were most prevalent in Cappadocia. 
These Cappadocians were the Lcuco-Syri or white Syrians. St. George, the slayer of the Dragon 

9 



12 

The word Merops maybe understood as referring to the mere articulate discrimina- 
tion of syllabic sounds ; but it is a language alone which, like the English, refers each 
Bense to a corresponding sign, that deserves the name of Meropian or distributive, or 
analytical, — distributive to wit ofthe import,— such a distribution being impossible with- 
out an analysis, both of the elementary distinctions of thought, and a discrimination and 
appropriation of signs, to express the various parts of speech fitted to represent them and 
to denote their several combinations. All languages (as I have before remarked) recog- 
nise and express what are called by Grammarians the various parts of speech, and the 
numbers, moods, and tenses, &c. ; though by artifices very different, and evincing in the 
trainers of the system of oral signs, in very different degrees, a clear perception of the 
object to be accomplished in this respect. The analytical discrimination of the relations 
among things, and the attribution of a separate sign to denote them, is much more 
perfect in the English or Pictish Scotch, than in any language ancient or modern. 
Every verb, for example, signifies either, to be, to act, or to be acted upon, or the object of 

of Wantley, the Patron Saint of England and of Cappadocia, is, as may be sufficiently shown, 
Sifftirdi, the slayer of the serpent, Fafner the artificer, of the Northern Mythology. These conquered 
people were the Hindu Suras ; those who conquered them, the Asuras ; both were confounded by the 
Greeks and Romans, who knew only of the mixed people ; " Irak, id appellabant veteres Persse 
Suristan." — Reiske ad Abulf'ed. 1, Notes, p. 107. Irak is from Sans. 3fP3ljqr7 Aaryyak (Gram. 599), 
respectable, and is equivalent to Aria Verta, translated by Sir W. Jones, land inhabited by respectable 
men; all others they considered Mlecbas, barbarians, and speakers of a barbarous tongue. An ex- 
amination of the Syrian language will show a much greater number of words approaching the Gothic, 
Greek, and Sanscrit, than any other Chaldaic tongue. The identity of Irak and Aaryak appears by the 

use of the word in other languages ; j.r Eerak, Arab., terram coluit ; /p^-e Eeraikon, terra tranquilla, 
tuta ; ~\ - Eerakon, Babylonia, Chaldsea (Heb. "ptf Erech) (Dan. 1, 2 ; Gen. 11, 2), duse ejus urbes 
Basra et Cufa; plumae pars vacua, a quill (Castel, 2923) ; ""py Eerach, Heb., ordinavit, instruxit, 
par, acqualis, similis fuit. This notion of Peers or equals seems universally to have distinguished 
this race ; \£z±' r \ Arachata, artifex, Syr. [Castel, 227) ; l^V Eerech, Heb., ordo, aestimatio, Chald. 
Id. — Castel, 2409. This is the word Erich for a man's were-gild, composition for murder, the price 
of blood with the Arabs. They divide this Irak into Irak al Ajem, Persian Irak, and Irak al Arabi, 
Arabian Irak; but the Arabians of Irak are the same with Ajem Arabians, the Arabian inhabitants 

of cities. Castel accordingly renders the word c-^c Orbon, sicut D^V Ajem, Asjamon et Osjamon, 
gens Arabum pec. quae incolit urbes, ut itt"iyN aaarab, campestres. — Castel, Ar. 4, 2890. In fact 
all the Arabian race, as all the real Jews, belonged to this industrious and mercantile description of 
mankind, as I will further show in another note, and are the very same people originally with the 
Taats or Tajics. The Osmanlis, the Turks of Constantinople, derive their designation from these 
Osjamons, the dwellers in houses, and are the Cathaians. By their own tradition they supposed 
themselves allied to one of the Franc races, the followers of Frigga, the Picts or Ambichts, ?<\v 
Eerak (Samarit.),"Ambis regnum Josepho."— Castel, 2921. « i^fj Thurcha, Pers. (Turkey), nomen 
regionis Chataeorum et Chinensium ; item ubi nunc imperii Tatarii sedes. Incolse istarum regionum 
ita dicuntur, atque hi omnes Scythae et Tatari." — Castel, 2, 179. Fringhee or Feringhee is the uni- 
versa lterm for a European in the East; Frag, Irish, a hand; Frag, a woman or wife. — O'Br 



ten. 



1 ° 
III 

another's action ; as, 1 am, I strike, I am struck, I think or am thinking, I love or am 
loved. Time admits only of three modifications, the past, the present, and the future, — 
I was, I am, I shall or will be ; I struck, I strike, I shall or will strike. These, with the 
pronouns, 1, thou, he, we, ye, they, express all the persons of every tense of the verb. 
The subjunctive or conditional mood is effected by the aid of the verbal signs separately 
significant, can, may, might, could, should, would ; and so with all the rest. These, all 
denoting the condition of the agent, express much more precisely the conditional 
qualifications which affect the action than all the multiplication of tenses and inflec- 
tions in the Greek and Sanscrit; and if the verb in (he*-e languages admits of some 
delicacies of distinction, which those words do not express, the evanescence of the 
shades obscures the line of demarcation between the ideas, and renders the language 
proportionately less perspicuous and precise, as the means for communication of 
thought. The English language affords a means of exposition by which all doubtful 
or ambiguous meaning may be avoided. 

The words which are radical in this form of speech, and not derived to it from the 
Latin or other languages (as great part of the modern tongue is), rarely admit of compo- 
sition*. 

The termination of (he English adverb, ///, truly, correctly, is the Scotch tins 
Maist-lins, most-ly, Blind-lins, blind ly, SgC. This particle has originally signified 
separately, approaching towards ; West-tVw.s, Scotch, towards the west ; Eng., wester!) f, 

* The degrees of comparison are effected by augmentative particles, er and est, which seem com- 
mon to this language with the Sanscrit, and more precisely retained : Mekyl, Mekyler, Mykelest, — 
by syncopy, Mekyl, Mair, Maist. The superlative particle pTEJ" Tarn of the Sanscrit, raro<; Greek, 
seems in the Scotch the particle dom, implying the possession, or prevalence, or superlative degree 
of the quality of the adjective, — " Mekil-dom is nae virtue " (Jameson), or its active or intensitive 
presence; Domless, Scotch, (less is privative) inactive, in a state of lassitude. — Id. In this sense it 
is also English ; whoredom, the practice of fornication ; thraldom, state of slavery ; kingdom, state 
of having a king. The English is, I apprehend, the original ; the Tepo? and Taro? of the Greek, 
prT" Tar, for comparative, and cf3T Tam, for the superlative, Sans. ; the effect of the improvements 
of the constructors of language by synthesis. Besides those in the Sanscrit, Mr. Wilkius states there 
are two others which serve to exalt the intensity of adjectives to which they are affixed : T3JH 
Eeyas, and ^ Isht ; Ex. ^\\\ Sadh, thick, or solid ; ^J^jq^r Sadeeyas ; SrfitE' Sadisht, 
very, or more thick, thickest. — Gram. 519. These seem slightly altered in import from our 
young-isA and young-es^, strong-isA and strong-^, &c. The word Sadh is also Scotch in the 
same sense ; to Sad, to thicken, consolidate, harden. <7^J Laghu (ffutt.), light ; ^^pr^J^r Laghee- 
yas and ^f^fg" Laghisht, more, or very light, the lightest. — Gram., ibid. The affinity of the word 
with our word light, Scotch, licht (i as in Lift, and strong guttural), is also apparent. The Greek 
TaTo^ seems the particle, tude, Lat. tudo, magnitude, vicissitude, rectitude, nearly synonymous with 
dom. 

f The Scotch word, Aib/iws, possibly, perhaps, particularly shows this ; nearly able, not com- 
pletely, or certainly within our power or ability, but not impossible. Abl, Welch, sufficiens ; Arm. id. 
• — Davies. 



14 

westwardly. In proportion as a language thus presents separate signs, correspond- 
ing to our several perceptions of objects or their qualities, and their relations and 
affections, and to the natural tenor of our thoughts in our processes of reasoning, it 
ma\ be considered as approaching to perfection. The remark, that Caesar not only 
wrote his mother tongue correctly, but also spoke it correctly, is a decisive condemna- 
tion of the merits of the language,— as is the remark of Larramendi with respect to the 
Basque ; that " there is no other language more artificial, nor more susceptible of 
beautiful rules." — El Arte de Bascuenze, 58. Languages which are only capable of 
conect application with time and reflection, and elaborate composition, are those least 
conducive either to the purposes of thought or its ready expression. 

In consequence of the superior degree in which the English has retained this original 
simplicity of analytical structure, it is more subservient to every useful purpose than any 
language. Its poetical composition in blank verse or rhyme will stand a comparison 
with any ancient or modern ; — in historical composition, in argument, in debate ; in elo- 
quence, — in the pulpit, — the forum, — or the Senate, the force and precision with which 
it communicates gradations of conception, amply compensates in effect any deficiencies 
in sonorous cadence, or delicacies of phraseology, which other languages may supply; 
and as an instrument of thought, whether in mathematical reasonings, where the num- 
ber of words required is the least, or in metaphysical speculation, where the deficien- 
cies of ordinary language are most sensibly felt, it is alike capable of precision and of 
elegance. 

The elementary English oral signs, like the Sanscrit roots, are either verb or noun, 
and are either distinguished by some slight variation of sound, or by the verbal prefix 
which qualifies the action, and the article which serves as the sign of the noun : I 
strike, a stroke ; to walk, a walk ; to give, a gift ; to reply, a reply ; to rent, a rent ; to 
repel, a repulse ; to record, a record, &c. 

Several writers have remarked the affinity of many English and Persian words. As 
far as I know, it was first noticed by Walton, in his Prolegomena to his Polyglott Bible, 
cap. 6, p. 101, published in 1657, where he gives a list of fifteen words, Persian and 
English, nearly the same ; and the number might be greatly extended. It is pointed out 
by Notamanus, the translator of the Seir Mutaquerien, in his letter to Mr. Armstrong, 
dated Calcutta, 1790, printed as an Appendix to the second volume of his translation, 
where he has produced several, and says that he had collected ninety-seven (Append, 
p. 35). Mr. Weston also published in London "a specimen of the conformity of the 
European languages, particularly the English, with the Oriental languages, especially 
the Persian"; the second edition of which is dated 1803. What however is surprising, 
is that the affinity with the Persian, which is a language almost entirely formed of Zend 
and Pehlavi roots, the former Sanscrit, the latter Chaldaic, is primarily with the Zend 
and Sanscrit, and suggests the supposition that this was the language on which the 
complex system of inflexions was reared ; and that the Pracrits, or imperfectly formed 
dialects of the Sanscrit, are less to be considered a depravation of that form of speech 



15 

than the remains of the primitive tongue, or the relapse of the people into the vulgar 
speech*, to which the Pracrit described as "the youthful speech of their goddess 
of eloquence/' (a term analogous to that of the Pueritia Lingua Latince) on the 
banks of the river Saraswati, is probably the nearest approach. ^TT» Sarah, is 
explained by Wilkins (Dhatus, 163) strength, essence; mT; Sarah {Gram. 615), 
the essential part of any thing ; and STJ"^ Sara, spelled with a different S (Gram, 517), 

* ^"r^R Valk, Sans, root, speak; synon., *fp^"07 Bhashanay, speak. — Dhatus, 126. It 
appears from Dr. Leyden's observations in the tenth volume of the Asiatic Researches, that the Pali, 
which is the Pracrit current among the Indo-Chinese races, and probably the same with the Magadhi, 
supposed by Mr. Colebrooke the same with the Pali of Ceylon, is the Bahlika Basha. This Bahlika 
Basha is, I apprehend, the Valika Basha (Basha, a language), viz. the spoken language, and the lan- 
guage of Valkh or Balkh Bamian, the mother of cities ; cfFcft; Valkah, bark, and qfr^i^: Valkalah, 
skin, rind, bark (Dhatus; 12G), — the materials on which this race continued to write after their 
reduction to slavery. This word is so nearly allied to English and Scotch folk, Latin, vulgus, and 
the common expression, Vulgar tongue, that it does not seem improbable that it denotes the vulgar 
or spoken language, that in the months of the people or serfs. The word ifjrrj Bhasha alone 
implies as much ; speech, language, the spoken language of a country, the vulgar language.— Dhatus, 97. 
The variety of ways and instruments with which writing is practised in the countries of the East 
and in India, several of which arc noticed in Dr. Leyden's paper already referred to, Bhows the com- 
pulsory influence of authoritative regulation. The nature of these Pahluwans and devastators may 
be collected from the import of the Sanscrit roots ^J Bal, oppose (the growth of) corn ; ^"f^" 
Bal, kill, fix, establish ; ^"^fff Balati, he opposes (the growth of) corn, he lives [Dhatus, 9 '3) ; 
(the growth of is a gloss). These were the opponents and enslavers of the corn-eaters. ^"^JrT Balat, 
by force, forcibly, by main strength; ^"^q - ^ Balavat, by force, forcibly.— Gram. 552. These 
were the holders by seizure instead of right, and who suffered none to live who would not join them. 
The account given of the distinction between Sanscrit and Pracrit by Mr. Wilkins by no means 
implies a priority in the Sanscrit, or that these languages are corruptions of the former. "The 
term Sanskrita, which is a compound participle from Sam., altogether (entirely), and Krita, done, 
Lat. confectus, a perfectly formed language, in its common signification, formed by art, adorned, 
embellished, purified, polished, highly cultivated, and is applied to this language to distinguish it 
from the vulgar dialects called Prakrita ; the Sanscrita implying elegance and perfection, and the 
latter the contrary. In the Drama of Sakuntala, the Brahmans and those of the court are made to 
speak Sanskrita, while the common people converse in Prakrita." — Wilkins 9 Grammar, p. 1. This 
ornamenting of language, as I will afterwards notice, was an art apparently universally practised to 
discriminate the high from the low. The Oordoo Bolee, high or court language, is the term 
commonly applied in India to that form of Hindustanee, composed of Hindee, Arabic, Mogul, and 
Persian, which was current in the court of Delhi, from Sanscrit, ZTgf Oordwa, above, or on high ; 
the same with Ar-duus, Latin ; Ard, Celtic, Arta, in Melech-Arta (vide notes p. 19, note E) ; Ard, Irish, 
high, mighty, great, noble ; Arda, high, haughty ; Ardanac, proud, high-minded.— O'Brien. From 
this word Oordwa it appears the learned Hindus derive ^ffedT^' Ushnik, a particular kind of verse 
used in the Veda (Grammar, 4G0), sublime, heroic verse, the l/^o? of Longinus. The court lan- 
guage of Java, called Basa Krama (Vide Baffles' Vocabularies), a formed or improved Basha, is also 
distinguished from the vulgar. 






16 

a reed\ so that the derivation assigned to the first seat of this goddess of eloquence 
would seem to imply the substance of this form of speech, and that it was written 
with the Calamus*. The Zend would appear to be the earliest element of the Persian 
language, as seems sufficiently evinced by the fact, that the original of the Guebre work 
attributed to Zoroaster is written in Zend ; the commentary on it in Pehlavi, as a less 
obsolete and more intelligible languagef. It is also remarked (I think by Malcolm) 

* The paper reeds by the brooks of Egypt. The reeds and flags which Isaiah (19, 7) foretells were 
to wither and be no more, probably refer to the same origin (though I am far from supposing that 
the Nile of Egypt is the Saraswati). The expression of Baruch, " I wrote (the words of Jeremiah) 
with ink in the book " (Jerem. 36, 18), the use of this term Masi or ink, as the source of subsistence 
of the Jaina writer's caste, shows its antiquity. ^JJ Sara, motion, movement, from H Sry, go, 
move (Gram. 476) ; $TTH Saras, a pond. — Gram. 584. Notwithstanding the difference in the form of 
the S, or sibilant, with which these words are written, and the different roots to which the gramma- 
rians or fabricators of language have referred them, they seem all attributable to one radical idea, 
videlicet, the reed of which they made pens and arrows. The arrow is the symbol of motion in all 
the parts of Asia. The river we call Tigris is Digelis, which means an arrow, to denote the rapidity 
of its course compared with that of the Euphrates. The ponds in like manner are so called from 
their abounding in reeds ; and the essence or substance of a thing from its being preserved by the reed, 
the instrument of writing. Of the formation of such words as Saraswati, Mr. Wilkins says " The 
Sanscrit word Yatu is used to form proper names in the feminine gender, denoting the places where 
the things expressed by the primitive are produced or abound; Padma, a lotus; TJfQ Padma vatee, 
a place abounding with water lilies ; SJT Sara, a species of reeds of which they make arrows ; 
S[TT"T^"ffj Sara vatee, a place abounding with such reeds." — Gram. 533-534. These words have not 
the S in Saraswati, and would rather seem to mean, immediately, the river of many ponds ; though 
the cultivation of language be due to the reed. This seems confirmed by the import of the word in 
other languages; UJ44 Sarara, iEth., volavit, to soare (Castel, 2608) ; ^UJ^"^ Syryty, volatus sagittae 
(the flight of an arrow) ; $}C, Syry, altitudo (Castel, ibid) ; both these imports would equally apply 
to the pen. The feather on the arrow was called the grey goose wing. " The grey goose wing was 
wetted in his blood" (ballad of Chevy Chase). The feather is in many countries the symbol of 
speed — as in China. One of the Jesuit missionaries mentions, with respect to an imperial mandate 
requiring in its transmission urgent despatch, that the Emperor ordered the feather to be attached 
to it : viz. to denote that it was to be carried with the speed of flight. 

t The Zend or Zund is the name of the original work attributed to Zoroaster, as well as of the lan- 
guage in which it was written, and seems, from the Sanscrit root SJU Sundh, purify (Dhatus, 144), 

o "^ 

i. e. the pure or uncorrupted speech ; the Zendavesta, the Pehlivi commentary on that work. " \x^j\ 
Abestha, Pers., exegesis libri ~Uf Zind, dicta quo religionis magicse s. colendi ignis prsecepta tradidit Zo- 
roastres; in Gilean est, DDDHN Abestak, liber sacer ad Abrahamum Patriarchum demissus, vel potius 
ejus explicatio" — Castel, 2. 6. The Pehlavi seems to be undoubtedly the language spoken by these 
Heroe conquerors, the Equites or Horsemen. These are the people who coalesced with the con- 
quered Serfs, the same with the Cambri ; " ^L. 1 Pahlui, Pers., juxta, secus ; item Persse antiqui ; qui 
cum Arabicis non commiscetur (that is the ancient Arabian race, the Adites, who are the same with 
the Taats or Tajics) ; cum ]NIli Zaban (Pers. lingua), lingua Persarum antiqua (prope Cameram: 
it is to be observed that Camber is the name given by the Shy a Mahomedans to All's Dog), (vide note C, 



17 

that the dialects of all the Taats or Tajic tribes approach to the Persian and not the 
Arabic, which latter is a form of the Pehlivi*, and the affinity thus noticed is therefore 
referable to the Zend. In the following list of words a comparison of the first 
column and the last will sufficiently show that the affinity of the English with the Per- 
sian is entirely with (he Zend and not with the Pehlivi, although it invariably happens 
that languages spoken by different parts of the population of the same country borrow 
words from each other. Many of the words contained in the Celtic dictionaries, 
especially the Welsh and Irish, are Gothic or Pictish ; many of the Scotch and English 
borrowed from the Celtic. 

Zend. Pehlivi. French. Englith. 

meete padomane mesure to mete. 

{many. In a variety of languages the super- 
lative degree is equivalent to all, or very 
many. 

neomehe nohem neuvieme nine. 

vashte vasteng habit vesture, a vest. 

veheschetehe feraroun pur washed. 

veete schakobaud il creuse, il ren verse . he voids. 

veem rouman moi « c 

vekio gogah bruit, clameur .... a wakr. 

vakodee gobeschne parler, cri ( aWake ' a Watch ; P ako ' vcrbum ' I' akat ' H ui > 

I Lapland, speak (spak, Scotch); spoke Eng. 

v « rakom vous you {Lot. vos). 

hckhte akllt gland ak-corn, an oak (seed). 

jetha edoun maintcnant yet, as yet. 

jare sanat annee year. 

pesano sineh poitrine bosom. 

P esanm P eser enfant a child at the breast or bosom, a suckling. 

peooroie pescr devant fore, afore, before. 

peese peschame front face. 

petho rah chemin path. 

peretosch, or peresa . poul pont bridge. 

P ade lagreman pied ... foot, inde pedlar, Scotch pedder. 

oim jek un one. 

thre se trois three. 

thretim sediguer troisieme third. 



note ' p. 12.) ; qs. heroica s. heroum, et ]NV2 Mogan s. moganorum, qui nunc in mapalibus degunt 
circa Xirwan, quae olitn in Persia ante earn quae nunc est obtinuit ab athletis heroicis, i. e. re°ibus 

suis." — Caste/, 2, 154. It would seem probable that these heroes had proscribed the Zend : l.ll 
Pahluwan, bellicosus, strenuus pugil, heros, fortis, athleta, luctator, pivetor, dux exercitus, et impera- 
tor; nomen urbis in Persia: al. ]NTK "HttP Shaher Airan (Aria, not Balkh Baniian), solus equitans 

sine comite (the knight errant) ; jl^j Pahlu, audax, strenuus, robur, nomen civitatis, |NTN (name of 
the city of Aria).— Castel, 2, 154. 

* In Arabia the language of the Pahluans or Celts seems entirely., or nearly entirely, to have 
superseded that of the industrious race, and fixed the character of the form of speech. 

D 



18 

Zend. Pehliri. French. English. 

thrwtem rag trente thirty, (thretty Scotch). 

frrrit khosaeschne nourrir to put down the throat, deglutition. 

thnanm rag toi thou. 

eot£ varman Ini ne - 

varmouschen eux they. 

t,i u tarpad, dozda grand voleur thief. 

dogde bonteman nlle daughter ; Scotch, dochter (ch strong guttur.). 

fedre abider pere father ; Fayther, Scotch. 

rhit djinak agin r scaur, quelquefois 1 J wench (the G is in English universally 

khen S he ( doghde .... J I nlle / I converted into W). 

efetio na, affineschne non, aneantie effete. 

zes te jedensans main {hence) gesture, gesticulate. 

za damih terre soil, sand. 

singham lokham parole sing, song, say. 

ted edoun maintenant tide, time, Whitsun-tide. 

tedjao, or tedjerem . tedjera, zari fleuve, courant a tide. 

beretebio dadrouneschne porter to bear. 

bereete dadrouneschne il porte, il execute. . he bears. 

bade bastan vieux passS we say a bad coat for one worn out. 

berezete beland eleve, haut burig, spire, aspire. 

staranni setaran les etoiles stars. 

scheeto sehadeh heureux, brillant . . shine ; we speak of a sheet of light. 

{site (of a house), sit, seat, settled ; the Siths 
TV J. 
or ricts. 

fransch penadj large frank (open, expanded). 

tatche zakedje ce that, this, thus. 

frem doust ami friend. 

mesch koboud beaucoup much. 

seeded vesakh dur to sad ; Scotch, to harden. 

veso kameh desir, soin to wish. 

• qui va, (agit) mainte 



{uui va, yuuiii uuaiuue--\ 
' , \ attorney, an age 
nant (nom general > . . . * 

° I ciating priest.* 

des pretres Parses ). J 



I attorney, an agent, doer; hence, an offi- 
des pretres Parses). J 



* These Zend and Pehlivi vocabularies, printed by Anquetil du Perron, contain a very limited 
portion of the words of these languages, and the whole dictionary of the Zend would doubtless supply 
a much greater number of coincidences ; neither do these words comprise all the instances of affinity 
which these vocabularies afford. It is to be borne in mind, that these words printed above are as 
written by a French author, and the letters to be pronounced with the powers they possess in that 
language. This word Atheorono, rendered by Anquetil du Perron, qui va (agit) maintenant, who 
moves (acts) immediately, implies the agent, the minister, political or religious : " Le roi, le juste 
juge, le grand, l'Athorne, le premier des Athornes" (Zendav., 3, 146, 147) ; and is nearly equivalent to 
Heb. \r\D Cohen, dicitur tam de officio politico quam ecclesiastico (Castel, 1690) ? Tartar, Khan, Eng. 
King. As an order in the state it denoted the priests : " Les etats, l'athorne, le militaire, le laboureur, 
source de bien, et celui de l'ouvrier." — Zendav., 2, 141. It is to be noticed that the artificer is placed 
below the cultivator in the scale of society. There is great appearance that the root of this word 
attorney, agent, or minister, or doer, is Irish ; dae, Irish, a hand, — hence to do ; dae, a man ; Dorn, 



19 

Many of the Sanscrit Dhatus or radical oral sounds might nearly as well be con- 
sidered as the roots of English or Scotch words : with this remarkable affinity Mr. 
Wilkins appears to have been struck, from the number of instances in w hich he explains 
the import by the allied English word. I am not aware that he has stated the remark 
(Vide Appendix at the end). It is to be remarked, that the word Dhatu, used to denote 
the verbal roots, does not imply the source of germination, but the crude material 
comprehending that elaborated, as the metal exists in the ore. tlfFf Dhatu, ore of 
metal, a verbal root. — Gram. 485. The remarks contained in the notes will suffice 
to show that this affinity is not confined to a mere coincidence of words significant of 

Irish, the fist (O'Brien) (this I believe is the root of the Dorian or Doric Greeks) ; Dearna, the 
palm of the hand. — O'Brien. It is from these that the English word to darn, for to repair or weave 
by hand, comes; Dearnad and Dearnaim, to act or do {<)' lirieri) ; Dearnaite, chiromancy, pal- 
mistry (O'Brien) ; Darn, PL, a school (O'Brien); Atliraw and Athro, Welsh, preceptor, magister, 
institutor. — Davics. In like manner, from Deas. the right hand, Lat. dexter, dextra manus (by 
which the Irish language, as the Sanscrit, Hindec, and Hebrew, &c, denotes the south); Deacta 
dictates, doctrine, instruction (whence Latin doctus) ; Deactaigte, taught, instructed; Deactoir, 
a dictator, a teacher (whence doctor): Deact, divinity. — 0*Brien. <T?T Daksh, Sans., increase, 
prosper; <TS*J: Dakshah, clever, expert, dexterous (Dhatus, 71 i ; the word signifying the right hand 
has, in these languages, generally signified also a right, and what is justly due ; (Tf^uTT Dakshina, 
a right or due, a gift to a priest at a sacrifice {Gram. 502) ; an idea apparently eveiyw here borrowed 

from the recognition of earning as the foundation of right; <?7f?^ Deeksh, go with the head 

i/ 
shaved, instruct, to put. on the Brahminical thread (Dhatus, 72), i.e. teach religion. J*..^ Athor- 

nan, Persian, cultores Dei (Castet,2, 10) ; i^^^j Dcsth, spithama, intcrvallum quod est inter extre- 

mum pollicis et digiti minimi, indicisve ; u-«»J Dast, manus (Caste/, 2, 268) ; i ,'JL.j Dastaraeh, 

serra manualis scu minor ; tJ J\ e^«o Daset as, mola manuaria (a hand, hasher), a hand mill ; .l£jL~j 

Dastcchar, opifex, artifex, dexter, expeditus qui manibus sihi victum quaeritat ; -,ljLu*.j Dastecharij 
ars, artificium, opificium ; ilol*uJ Dastaghaeh, fabrica, locus omnis ubi manibus opus peragitur; 2. 
Quo manus pertingit ; 3. Facultas, potcstas; et de dignitate, opibus dicitur ; 4. Instrunientum quo vel 

in quo opus fit. From these words comes our dastard for one not a fighter. ,.JL».\ Dastoor, consue- 
tudo, rcceptus modus, ratio, constitutio, auctoritate prseditus quo alii nituntur: Bummus vesirus, praises 
ordinis aut concilii; senator, canon regularis. — Castel, 2, 270. This is the term given by the Guebres 
to their priests. The Destour Destouran is the chief priest, and is no doubt contracted in Zerdusht, 

the name they give to Zoroaster. i^^JLs.j Zardusht, Zoroastres, nomen magni antistitis cujusdam 

ex religione sen secta Abrahami ; 2. Qui ignem adorat (Castel, 2, 308) ; .: Zar, aurum ; 2. Homo 
senex — Ibid. The account given by Anquetil du Perron of this name makes it probable that Dasht 
is a contraction of Dashtoor, and denotes the golden teacher or giver of the golden rule, or the 
golden man ; the man more precious than the wedge of Ophir. It is deserving of remark, that the 
law of master and apprentice in the Hindu code is perfectly analogous to ours. The first notices of 
this relation in our modern jurisprudence that I can find appear to refer to apprentices of law. The 
word Prentis or Parentis is stated in Raffles' Vocabularies to mean, in the Eastern Islands, lawful 
(servitude ?). 

d2 



20 

nn approximate sense ((hough, to the extent to which it exists, it is a sufficient proof of 
the common origin of at least a part of these languages), but extends to a conformity 
in tenets and observances, which evince the fashioning of the minds of the people at a 
remote age by the inlluence of the same causes, and of a coincidence in customs and 
usages the relics of an adherence to a common law, of which the forms of speech 
have retained the impression, and afford evidence equally remarkable and indisputable 
of the tendency of languages to perpetuate themselves among a people, and of the 
degree in which words are capable of transmitting the authority over the understand- 
ing of the truths and errors which they express. 

The priority in point of antiquity, which seems established in the East for the Zend, 
over these heterogeneous languages with which it has been mixed, seems also to belong- 
to the Scotch or English in these islands. Mr. O'Brien, the author of the Irish 
Dictionary, by no means a mere compiler, but who has carefully studied the genius of 
the Irish language, remarks "the plain affinity observable in many instances through- 
out the Dictionary between Irish and Anglo-Saxon words of the same signification/' 
and " offers, as his humble opinion, that that affinity may for the greater part be 
rationally derived from the radical agreement which originally subsisted between all 
the dialects of the Celtic nations, and more especially between those of the Gauls, 
Germans, Italians, Spaniards, and the inhabitants of the British Isles." (p. xlix.) The 
fact is as indisputable as the explanation of the cause seems to me unsatisfactory. The 
Celts or Pahlawans, the heroes, who spoke the Celtic orChaldaic form of speech, which 
is one and the same, as Bochart has remarked, subdued and reduced to slavery this 
industrious race throughout the world ; and consequently the influence of the Celtic 
language maybe, and has been, traced on all the languages of Europe, including both 
the Greek and the Latin*; but it seems impossible to suppose that the intercourse 
between the Celts of the continent of Europe and the Celts of Ireland should ever have 
introduced into that language (C the plain affinityf observable in many instances through- 
out the Dictionary between the Irish and Anglo-Saxon." There seems to me only two 

* The reader who may wish for information on this subject will find it supplied in Jamieson's 
Hermes Scythicus. 

t Dr. Jamieson, the author of the Scottish Dictionary, also remarks the " presumption of a near 
affinity between the Saxons and Picts."— Voc. Odin. The Petulantes and Celts, noticed by Am- 
mianus Marcellinus (p. 190), are, I apprehend, the Peth or Percdanders, the Soccage men, and their 
lords; and of their affinity with the German or Teutonic (Tuatonic, or Taatonic) race, the passage 
affords evidence, as well as of those destructions which limited the remnants of this industrious 
people to the Northern regions : " Hocque comperto, apud Petulantium signa, famosum quidam libel- 
lum humi projecit occulte, inter alia multa etiam id continentem. Nos quidem ad orbis terrarum 
extrema ut noxii pellimur et damnati: caritates vero nostrse Alemannis denuo servient; quas capti- 
vitate prima post interneciones liberavimus pugnas" — Of these wars to extermination, which have 
desolated the world, the most abundant evidence may be produced. — " Vincunt Dionysiani et Titones 
ad internecionem."— Diod. Sic, torn 1, p. 243. These Dionysiacs are the Eogen; the Titans, the 
Taats, Tydden or Sydden, the Siths or Picts. 



21 

ways of accounting 1 for it; either by supposing- that the affinity has arisen from the 
intercourse which has subsisted for centuries by the mixture of the Irish and Anglo- 
Saxon race, or that the Irish Celts derived the affinity from a former dialect prevalent 
in the country. An examination of the language will show that this affinity is not refer- 
able to the modern connexion of these races ; and indeed this means of accounting for 
it is too obvious not to have occurred to O'Brien, if he had not been fully sensible that 
it was negatived by conclusive internal evidence*. 

* Scot, Irish, the choice or best part of anything ; Scot, a flower ; Scot-bearla, the Scottish 
tongue.— O'Brien. There seems no manner of doubt that a very ancient name applied to Ireland 
was "The island of the Scots." To pay Scot, -was to pay a shot, a fixed tax or share; Sgot, Irish, a 
shot, or reckoning [O'Brien) (a share of a reckoning), or contribution originally assessed by consent : 
the fixed or accorded part, Gabela or Cotiza, Basque, vectigal, tributum. — Larramendi, 1, 383. Hence 
the French gabelle ; TSr<^" Shat, Sans., be a part, portion, or member. — Dhatus, 151. This is the gild, 
or contribution of a gild, or company in a burgh, or borough ; Dinn, Irish, a wedge. Thia was th< 
common form of money at one period. " And Achan saw a wedge of gold of fifty shekels " Josh. 7- - 1 ; 
" A man more precious than the golden wedge of Ophir "' I Isaiah, 13, 1 2) i and may be easily and con- 
clusively shown to have been the original form of the Persian Dirhem ; .UjO Dinar, Pen., minimus, 
pecunia, Turc. HwD Fluri, florin, ducatus (Caste/, 2, 285) ; us^ss^J Duchut, Pers., virgo, potentia 
(Castel, 2,2^ 7) : this is the Bhagavati, Vulg. Pagoda (or Madras Fanam), and possibly the rose, the 
flower of England, the queen of flowers ; Fang, Irish, a thm coin of gold or silver [O'Brien) ; Gul, 
a rose, a flower, Welsh (Paries) ; "always with eight leaves on English money, on French mostly 
with four " (Sue/////;/) ; J..^=b Ghool, Pcrs.Jlos, pecunia, POSa. — Cast/I. :.'. 1^2. The Hindu throne i- 
described by Notamanus as "an octagonal Palki upon eight feet, thirty inches high, and fashioned 
with beautiful pillars." — Seir Mutaquerien, 2, 97- I think it probable that the Lotos originally 
denoted the mariner's compass. The Hindus describe the world by this flower, representing tin 
mountain of Mcru (the pivot, the pole) by the pistil, and the Desas or quarters of the earth by the 
leaves, as may be seen in the representation of their geography in one of Major Wilford's papers in 
the Asiatic Researches. These Desas seem to refer to the points of the compass; f^"5fj 
Des, Sanscrit, point out, show. — Gram. 422. T^T5T Des, a point in the horizon: |^~5?J/ Desya, 
relating to a point in the horizon (Gram. 501); kTST Des, make clear, show, point out. — 
Dhatus, 71. It is from this word that they form the term Desas for the quarters and regions of the 
world. It is certain that at one period the needle of the compass was floated in the East. Cumbha 
Puthr, the stone of the cup, is the name, or a name, for the magnet ; the dishes found in Java, with 
the signs of the Zodiac, probably served this purpose. DTpDH Diskus, mensa figurata : scutula, 
scutella; DlpD'"7 Diskus (h. e. orbis, facies ejus), Iunae impletur; ;**_o Disak, pelviformis mensa. 
mensa argentea. — Caste/, 745. The boxing of the compass, which is, 1 apprehend, from Pakat, 
Lapland, loqui, "speech the compass," is effected, as with us, by compounding the intermediate 
points. "The subdivisions of the compass are formed by compounding two terms, as Uc^^f^rJT: 
Purvva-dakshinah, south-east." — Gram. 582. But what appears to me conclusive on the subject of 
this affinity, are the strong traces which the Brehon law, as well as the Hindu, retains of this primitive 
law. The word Kerd, Ceard, Irish, an artist or mechanic, also an art or trade, is no question in all 
cases from the Sanscrit root Kre, do, and Kara, the hand ; Kara, a maker. The words Craft and 
Crafts-men, which we give to artizans, are of the same derivation. Crefft, Welsh, ars, proprie media- 



22 

The priority of the analytical form of speech (more particularly, as I apprehend, 
retained in the English as Lowland Scotch), in which specific verbal signs were put for 
even discriminate distinction in the relations of things, or in the exercise of our active 
powers of body or of mind, and the various affections to which they are subject, seems 

uica, antiqua \o\.—Davies. And the estimation in which they were held by the Celts may be 
gathered from O'Brien's remark ; — "This Irish word Ceard, signifying a tinker, a man in any base 
nr Ion- employ, is like the Latin Cerdo, which means a cobbler, a currier, a tanner, a tinker, a smith, 
or like artisan, that uses a base trade for gain ;" Ceard is any art, trade, or profession (Ibid) 
(thieving and robbery being the more honourable and gentleman-like methods of acquiring wealth). 
The Hindu law provides for the formation of the magistracy and town-counsellors (Hitavadin), and 
the assessments, on principles perfectly analogous to our borough laws and the payment of gild. The 
Hindu law recognises two descriptions of gavel; one of inheritance, one of the produce of the soil, 
made on the ground by the head man of the village, in which, after paying the vectigal or tax of 
one-sixth to the king, and one-fourth as rent to the landlord, the remainder was divided among the 
cultivators or husbandmen, and those whom they supported as necessary to their avocation and 

j s 
comfort ; the distribution being all measured by handsful, Scotch gouffin ; <_J.£=> Chafu, Pers., vola, 

manus ; *£D Chafi, Heb., hands (Gen. 31, 42). 

Under the Brehon law I include all the traces of the ancient law of these countries : "Tanaiste, a 
lord, or Dynast, a governor of a country. This word among the old Irish signified the presumptive 
and apparent heir to the reigning prince, being always the oldest and most experienced of the family 
to command ; Tanaistreact, Thanistry, or the Thanistic law of regal succession formerly observed in 
Ireland, by virtue of which the oldest and most experienced of the family was entitled to succeed to 
the sovereignty or lordship immediately after the reigning prince or lord, in whose life-time the 
Thanistl was commander and chief, general of the forces." It is otherwise called Dlige tanaiste 
(O'Brien), dlige, a law or ordinance ; dligid, perfect, excellent ; dligteac, lawful, just. — O'Brien. The 
possession of the office of commander-in-chief was probably a later custom. The principle of the 
law is exactly that of the Hindu, " the eldest by birth or excellence ;" in both cases, I apprehend, a 
departure by the influence of the priests from the primitive law, which, in all cases of inheritance, 
recognised the principle of primogeniture as a distinction made by nature ; with respect to property, 
giving the eldest son a larger share and a certain superiority as head of the family ; and in heredi- 
tary stations, placing him exclusively in loco parentis. Damna, Irish, like Sanscrit Dhatu, means the 
matter out of which anything is formed. — O'Brien. Riog darirha, a fit successor or presumptive 
heir to the crown among the Irish ( O'Brien) ; the presumptive and designated successor to the 
kingdom is also a condition recognised by the Hindu law. In both cases, however, the Riog Damna 
appears to have included " every one of the family " who might have a pretension to the crown. — 
O'Brien, Voc. Damna. These Ceards (Kerds), or artificers who earned their bread by their labour 
and skill, considered it, and justly, a grievous wrong to be enslaved and compelled to labour without 
remuneration, and accordingly appear to have very generally fled from their oppressors, and travelled 
from country to country in quest of employment. Traces of this appear in the Welsh laws under 
the head of Car departures and Car returnings. These are the tinkers, " Caird, Scotch, a gipsy, 
one who lives by stealing, a travelling tinker, a sturdy beggar, a sorner, a scold." — Jamieson. As I 
before remarked (Vide note D, page 17), the Awazan, or people of the goose, seem to denote the 
Bame people: \.\ Awaz, Chorasmiorum lingua, Turcice plfrO charachan, dexter, ingeniosus, agilis 
in operando.— Castel, 2, 62. These are the same people with the wandering Curds, who live in 



23 

further evinced by the degree in which it appears to embrace many of the particles 
which, as prefixes, infixes, and affixes, have contributed to the formation and structure 
of these complicated forms of locution, which, by the system of different grammarians, 
have been compiled from its materials. These particles are the efficient part of this 
language, and express all the relations which the words denoting things, qualities, 
action or passion, bear to each other. The analogy of the language appears also in 
some degree to have suggested the application of iliese particles, though they would 
seem in some cases to have reversed the position of the particle, placing that as an 
affix, which, in our form of speech, precedes the word which it affects, and giving to a 
particle, which denotes a particular application of the word, a more general or more 
limited, or different signification of the same kind. 

The sign of the English infinitive seems to be the verb do, denoting the use of the 
root in the sense of action : I wish to strike ; I wish do strike ; 1 am to go to morrow , 

tents, with respect to whom some curious particulars may he Been in the work of Ibn Haukul. 
translated by Sir Gore Ouscley. Castel correctly supposes them to be the Edomitea or Esawites, 
the proper and elder stirp of the Jews and of all the bearded race of mankind : the same with the 
people of Ilaman. The Targum on the Hook of Esther represents Mordecai as reproaching Hainan 
with the sale of his primogeniture by his patriarch for a mess of pottage : to this mesa of pottaiM 
the Jacobites appear universally to have reduced the operatives, the original source of law, justice, 
civil government, and civil magistracy, or kiiiy/i/ poircr, the executive minister of the state : 

" Non enim lure PultiphagUS opera fecit harharus." 

Plautm, Mostcllnrhis. Act .;. Sc. 2, v. 1 1.5. 

" Pultifagus opifcx ; intelligo Pocnum; hi enim lignario opere clarucrunt, unde niulta fabricse lignea 
opera nominata, ut lecti Punici (Plin. lib. 33,11), fenestra Punicana Varronia, ct torculare Punicum 
ejusdem; et coagmenta Punicana,quac fideliter bserebant nee hiascebant." — Salinas. VwcLWelsh Eng. 
food), puis, pulmentum (Davies) ; Parret, Lapland, edere, comedere; Parratjet. edere ; Parrets, t 
bra (D. L. 303) (a borer), a tool; Paritch, Scotch, food of the labouring people of all the Lowlands 
of Scotland (Jamieson) ; porridge, English. ^J\ ahan, Persian, ferrum. iron, pronounced in Scotch. 
Ayrn ; \^->\ ^ Ahanghar, Persian, faber ferrarius ; ^J\ Ahan, pulticula ex farina et aqua. This is 
what the Scotch call Crowdy, which is, I apprehend, from the Cruitnich, the grain-eaters, as well 
as Crovvder, a harper. 5TT5T Yush, Sans., serve ( D/ia fits, 1 70) ; 3JEf Yooshan, pottage. — Gram. 615. 
The weavers and cultivators seem the same people ; ^"TJ Yap, Sanscrit root, sow seed, weave 
Scotch, wab), weft; Scotch, wabster, a weaver ; "$TJi Uptah, Sans., woven (Dhatus, ibid. ; Vide note 
A, p. 2) ; — possibly from the resemblance of the throwing of the shuttle to the throw ing of the 
seed. 

The paritch was so universally the food of the Scotch (distinguished from the Celts), that till a 
comparatively modern period it continued to be the breakfast of all ranks and conditions of the 
people. There is an estate in Galloway supposed to produce very superior oats, formerly the 
property of the Earls of Selkirk, now, I believe, in the possession of the Earls of Galloway, which 
holds of the Crown by the duty of furnishing annually a certain number of bolls of oatmeal, " for 
the King's aine paritch." SFJrfrj Satt'huh, flour, meal, Sans. (Gram. 4S5), the Siths. There seems 
almost a universal concurrence of import in the name of this people with grain. 



24 

1 am do go to morrow ; it is impossible for me to come ; it is impossible for me do 
come, &c. These are equivalent to 1 cannot, I am not able to do — do do, do act, or to do. 
The Bame analogy seems to exist in the infinitives of most other European languages, 
and in the Latin by the affixed particles Er and Re ; both these particles occur in this 
MMise in the Egyptian, although they do not constitute in that language the sign of the 
infinitive or of the imperative, which Scholtz denominates nudus infinitivus; ep (Er) 
facere (DC. 17) ; p«L (Ra) facere (D.C. 76) ; lpi Iri, actio, facere, which is the sign of 
the infinitive of the passive form of the Latin verb. In the Egyptian the infinitive is 
the root of the verb, and does not vary. — Scholtz, Gram. 99. These circumstances tend 
(o show the extensive influence on language generally of these and other particles 
which seem to have borne the same or an allied import in the primitive form of analy- 
tical speech, and are, in fact, much less disguised in these different languages than the 
prefixes, infixes, and affixes, in their several combinations in the same language — Ame- 
rican, Tagala, or Basque. In most languages the root of the verb is used imperatively 
without addition : strike, go, do ; Lat. Fac, do ; Face-re, to do ; Ama, love ; Ama-re, 
to love ; Lege, read ; Lege-re, to read. In the Spanish, Portuguese, and French they 
have generally substituted the Er for the Re or Ra : Hac-er, Span. ; Faz-e?*, Port. 
Fa-tre, French, to do ; Ama-r, Span., Port. id. ; Aim-er, French, to love; Le-er, Span. 
Le-r, Port. ; Li-?'e, French, to read ; Ambula-re, Lat. ; And-^r, Span., Port., id. 
March-er, French, to walk, &c. The English language makes use of these particles 
as significant of action, not as denoting the verb, but the activity of the agent: the 
person who does — the do-er, or the act of doing — thus, walk-er, ride-er, strike-er, fly-er, 
wrestle-er, promote-er, love-er, &c, and the doing of the thing; revel-n/, harlot-n/, 
falcon-ry, witche-ry, mason-rj/, carpent-rj/, &c. This import of action is retained by 
this oral sound in the Sanscrit M~ Ri, go, move (Dhatus, 112); "^ Ree, conceive 
in the womb (quicken); f^TT Rig, go, move (Dhatus, 113) ; "f^yfr/l Riganari, walking 
like an infant (wriggling*); JJJ\ Ran, go (English, run ; Ra, Irish, going or moving; 
Rai, motion (O'Brien) ; Ire, Lat., to go) (Dhatus, 115); ^ Tra and ~$^ Itra are two 

* This word Rig, Sans., is the root, or from the root, of Hebrew, Chald., Sam., Arab., 7J"1 Ragl, 
Pes, the foot of man or beast; D'/Jl Raglim, pudenda (whence Lat. inire) [Isaiah 7, 20; Gen. 
49, 10??; Deuteron. 28-57??; Cast el, 3515) ; *7JH7 L'ragli, propter me: — "Mos hominum est 
dicere, pes faustus est tali, benedictionem secum affert in domum." — (Vide note G, p. 24) ; Castel, 
ibid. This notion is a superstition of the Scotch, who considered it matter of importance who was 
the first foot at the commencement of the new year, which gave rise to the custom of the children 
of a family awakening their parents at 12 o'clock on the last night of the year, and presenting them 
with what was called a het (hot) pint or vessel of warm spiced wine, with eggs beat up in it, theirs 
being considered the most fortunate of all feet; " 7,31 fcwJH Rigla regel, festum majus et solennius, 
qua- tria erant ; dicuntur DvJH Ragelim, quia oinnes masculi tenebantur ascendere ad ea pedibus 
SU18 ; Ji-, 11 Al Ragl, Arab., is the dwarf, the Bahman of the third Avatar, who at three steps tra- 
versed the universe ; \)^ Raglach, a foot-scraper, ante synagogas ferrum muro infixum in quo 
calceos purgant antequam synagogam ingrediuntur." — Castel, 3515. 



25 

terminations put after roots to form nouns expressive of the instrument, implement, 
utensil, or vessel, with which any act is accomplished (Gram. 454j (means of doing) ; 
<jrj5T Dantrvm, a hook such as reapers use, from ^J Da, cut; T^J^j" Pa-tran, a drink- 
ing- vessel, from Pa, drink ; Pan, pot, (Scot, pat), pottle ; 3nxf^" Aar-itran, an oar, a 
paddle, from 5£ Uy, go (this has a nearer affinity to the word oar than to the root to 
which it is referred); ?^f^f^" Khan-itran, an instrument for digging, spade, hoe, 
from }cpf Khan, dig, (a hoe, Scotch, a hhow, hhowk, dig); cff^^r Yah itran, from 
^g Vah, bear, flow, waft (Gram. 454) ; Lat. Veho, from which root is formed the 
Sanscrit word Vahan, a vehicle, a wain, a waggon : Fen, Irish, a wain, a cart, a 
waggon. — O'Brien. The eye, the organ of sight, is denominated ^T"3f Nay-tran, from 
«f| Nee, lead, the instrument or organ by which we see our way, (he lead-er. In 
like manner we form the names of instruments : a pok-er, a scrap-er, a divid-er, a 
cleav-er, a boil-er, a fend-er, a shutt-er. Whether T, in Sanscrit Tra and Itran, is 
in this particle an interpolation by the constructors of language, or an elision in our 
form of speech, may be a question. It apparently exists in the Latin lie-tor, dicta- 
tor, lucta-tor, lec-tor, sculp-tor, scrip-tor, &C 

The Sanscrit, however, makes use of the ^"^ Er or Ayra in the formation of words, 
as we do ; ^"^: Ayrah ; q"jpr Pat, flv ; T^rT"^: Pat-ayrah, a bird, (a flyer); cfc[ Kat'h, be 
anxious (care) ; ^f^"^: Kat'h-ayrah, a person who lives with difficulty, (a care-er, one 
subject to care for the means of subsistence) ; 7T^ dud, preserve; Tf^T; (jud-ayrah, 
made of coarse sugar, (preserver, preserves ; Scotch, goodies) ; eft 5 ? Kub, cover, con- 
ceal, hide ; SRcfT": Kubayrah, the god of riches (a coverer, hider of treasures, hidden 
treasures; from this word comes covet, covetous); 3T^ Muh, lose sense; J{^X : 
Muh- ayrah, a fool, (asenseless-er); cfi Ku, coo ; c^j"^; Kaw-ayra, a pigeon, a coo-( r ; 
JT^Guh, hide ; JT^T^: Guh-ayrah, an iron hammer (a hider*). — Gram. 484. This 

* The hammer, mace, club, or sceptre, the symbol of force or power, seems, like fire, to have been 
used as denoting the power of formation or production, and destruction ; tJ^iOD Patish (Greek) ; 
7TT»7cro-&), iraTaaaw, Malleolus ; tJ^DD \2 Ben Patish, id. Hcb. (Castel, 2991 ) the son of Patish ; is pro- 
bably allied to Latin potestas, potest, posse, possibile ; HJ"H Pis, Sans, root, bind (fasten) ; TT^ - Pas, 
root, destroy ; TJTJCT ; Pansuh, dust (Dhatus, 89) ; tjr>[: Payshnah, grinding, reducing to powder. — 
Dhatus, 88 (Pestle, Eng.) ; Jerem. 50, 23. " How is the hammer, tP*SSfl Patish, of the whole earth 
cut asunder and broken ! a sound -of battle is in the land, and of great destruction " ( ;1"1J lllttf 
Shelter gadul) ; "Dtif Shabar, fregit, confregit, contritum reddidit (Castel, 3683) ; 7TU Gadul, 
magnus, evidently referring to the effect of the hammer (£d. 4S5) ; TjrfrT Pati, master (Gram. 45), 
seems allied to these words. This epithet for the hammer, from hiding or concealing, seems to con- 
nect with the Batenites or Suffies, the hidden or the irise ; or as the Suffies are sometimes called, " the 
knowing ones ". The term Sophi or Suffie has in all countries and ages been taken in a bad sense for 
wisdom, — Sophism and Sophistication, — viz. the perversion of reason, or the art to make the wrong 
current for the right, or to obscure and distort the truth. These were, and are, the votaries and agents 
of Purim or chance, l^jjju Batanaha, Persian, solus, per se (Castel, 96) ; v kC ~-"\' Batachadeh, 

£ 



26 

method of expressing ideas by separately significant elements of speech, seems pro- 
perk the genius of the primitive speech. Many of these have been denominated by 

taberna vinaria. — Castel, 2, 95. This is admitted to be in the import of the Suffies, the term for the 
sinful world, and a Suffie lodge; VdCL Putach, Pers. ; i"OtfnrQ Batahhaneh, Persian, incus; 
i^iCL Pute, efterunt Spahanensis (Castel, 2, 95) ; t^XL Patach, and ^Xjj Petach, malleus ferreus 
fabri ferrarii (Id. ibid.) ; ti_C-o Batuch, Pete pronuntiant, et incus, malleus ferreus ; aliisve tudes 
et incus. There seems little reason to doubt that this is the Hebrew Patish, or hammer of the whole 
earth, and is, I apprehend, allied to the word Bucht, fortuna fortunatus, the Persian term applied to 
~S cbu-C hod A-Nasser, whom they call Bucht-al-Nasser ; i^,.«bj Bacht, sors, fortuna, felicitas (Castel, 
2, 97), and is equivalent to fate or destiny, and with the Gad of the Phoenicians whom these people 
endeavoured to uphold as God ; <i.s.\j Bachsh, Arab. ; i*¥J Nazib, (fate), sors, fortuna, portio, 
pars. — Castel, 2, 99. It is from this word that the term Buchshish is formed, a word in use from the 
Bosphorus to the east of the Straits of Malacca, for what the French call "Pour boire," and the Scotch 
a Luck-Penny, a gratuity, or unearned and voluntary reward ; .\jJLsx> Baghtiar, fortunatus, cui fortuna 
socia est et adjutrix. — Castel, 2,98. The word is also allied to Sanscrit Bhaga, Pudenda; Bhaga, a 
portion, a share, a lot, allotment, lottery; and Bhagavan, fortunatus; Bhagavatee, Lachshmee, fortune, 
luck. In like manner, in after times, when Rome became the hammer of the earth, the Christians 
were required, as testimony of their abjuration of their faith and denial of God, to swear by the 
Fortune of the Emperor. It is from this and Irish Des, land, that the Greek word des-pot is formed ; 
the seizer or Lord of the soil. The Irish Des is probably allied to the Sanscrit Des, quarter of the 
horizon, region, country ( Vide note *, Text, p. 21). These were probably the same with the Racshas : 
■q~f Pa, Sans, root, preserve ; mfrj" Pati, he preserves (Dhatus, 79) ; T^T Raksh, guard, keep, pro- 
tect ; ^jy | Raksha, protection, preservation (Dhatus, 117) ; ^YT^ Rakshanay, preserve. — Dhatus, 
79. These Cannibals are probably the same race of kings called $£ff^3J* Kshatriya, the princely 
or kingly race, said to have been thoroughly exterminated by Parasu-Rama. This, I was informed, is 
derived from a word Kshayte, meaning evil or calamity, from which they preserved the people ; pro- 
bably the tribe or portion of the warriors who coalesced with the captives and undertook their 
defence. Certain it is that the sixth part of the produce of the soil which the Hindu law assigns to 
the king is designated the price of protection; STJ Kshayd, Sans, root, he eats (chews or chaws) 
(Dhatus, 18) ; ^frf Kshatan, hurt, wound ; 5*JrT^Sf Kshatajari, blood (Dhatus, 19) ; JTq^f^ Nrypa- 
Sabhan, an assembly of princes (Gram. 612): 5TCT Nrypa, princes, seems composed of «^ Nry, 
man or men, and T%\ Pa, preserve, men or man-preservers, — in the same way that Nrysinha or 
•J^T^C ^ Tr )' nar '5 the man-lion, or man-seizer is formed, — the fourth Avatar; this is the Adam of 
Moses, Buddha, the Sacya-Sinha, and Mithra Sinha, the lion, the friend of God, the Lord God. It is 
the same epithet given by the Arabians to Abraham ; Chalil al Khoda (the friend of God), the divine 
man, the chosen or elect of God, the Lord God. This is the condition to which priestcraft on one 
side, and Batenites, Suffies, or Mystagogues on the other, have in all known ages endeavoured to 
reduce the civil government and magistracy, the results of the social principles, — on which human 
happiness, prosperity and virtue depend. The Hindus, in their rituals, have a sacrifice which they 
cal1 XT3THZJ": Raja-Sooyah, from TJ^TT Raja, a king, and "5T Shoo, bring forth, produce (Gram. 
428j, what produces a king (a universal sovereign). In the Veda there is an account of this great in- 
auguration, (supposed to have been first practised at the elevation of Indra to the sovereignty of the 



27 

grammarians auxiliary words, who proceeding upon the principle of denoting 1 all the 
various senses attributable to a radical term by its systematical variations, inflections, 

Celestials), in which the sovereign, having been thus empovjcred by the priest, and who it appears had 
not in consequence succeeded in conquering the north-east quarter, tells the priest, — " When I con- 
quer the north-east quarter, then, O holy man ! I will be only your commander-in-chief, and you 
shall be the ruler"; on which the priest replies, "That this was illusory, as the north-east quarter 
was the region of the Gods which no mortal could conquer, and resumed the conferred power when 
the king was destroyed." In this way, Joshua is called the minister of Moses (Num. G, 24, 13) ; 
Moses, and Joshua, 1D"l{^p m'shureth-'//, his minister; this is the term employed (Genesis, 39, 4) 
for the condition conferred by Pharaoh on Joseph, and is explained by Castel,— in humanis dominum 
innuit respectu aliorum servorum. — Castel, 3850. It possibly is from the Sanscrit root E^"^" 
Shwartt, fear (Dhatus, 151), as well as the Swart Haufda, (bearing with us the sense of black), the 
Danes : black and terrible, are often used in the same sense. These seem the same originally with 
the Emims of the Jews, and the names Bheem Sing ; if^Jf ; Bheemah, adj., frightful, dreadful, a 
proper name (Gram. 488) ; and Bheeshma (fipSif : Hhishmah, a proper name, from fi^fq' Bhishi, 
cause, fear ; fifEJf Bhisma, adj., frightful, dreadful), fearful, both from the root rf\ Bhee, fear (Gram. 
488), both of which names arc those of personages in the Mahabharata, or poetical history of 
the war of the Kooravas and Pandavas, which ended in the destruction of the former; words which 
seem allied to Abime, Abisme, French ; Abyssus, the abyss, the Eogen, the people of Apollo, the 
angel of the bottomless pit, the god of medicine, the arrows of the far-shooting Apollo of Homer. 
These seem to have been the Enoshira or poisoners, the servants of the Lord God. The physicians 
or Esculapians appear to have been opposed to these. It is imputed to Asa as a crime, that though 
his disease in the feet was exceedingly great, yet in his disease he sought not to the Lord, but to the 
physicians — 2nd Citron, lfi, 1 2. This word physician seems Sanscrit, and probably allied to the Bheem 
and Bhishma, as the opponents of the poisoners, or the agents of Muth or death. Statius applies the 
expression to a skilful physician, — " ingens certamen cum morte gerit." This is the " death, and sin, 
and all our woe," produced by Adam ; f^TT Bhish, Sans, root, conquer disease ; fi\ k{^\ \ Bhishajah, 
a physician ; fir^TSt: Bhishajanah, medicine. — Dhatus, 170. Almost all these materials of wicked- 
ness seem to be inventions or discoveries of a very ancient date ; i_J.ca Daafa, Arab., mortuus fuit, 
propinavit venenum, vencno infecit, occidit, concidit, peremptus fuit. This seems the origin of the 
term Dyfn-wa\ for the Eogen, or men of the abyss and of the deep ; i_J~a Duafon, and ^-.-. v 
Duaaufon, pi., venenum, pec. confestim interimens, mors repentina, festina; ,__a.^A^c Madaaufon, 
veneno imbutus cibus.— Castel, 754. This is apparently the origin of the name of Daphne, the 
nymph beloved by Apollo, and of the Laurel, which was his crown, and of the Aqua Tophana, said 
to be a mortal drug, the receipt for making which was found along with the other means of wicked- 
ness discovered in the papers of Shaupman, the head of the Illuminati, who fled to Bonn. The 
Lord God, whose glorious and fearful name the Israelites were to fear, tells them, " that if they did 
not observe to do all the words of his law (to adhere to it to the letter), he would bring upon 
them great plagues, and of long continuance, and sore sicknesses, and of long continuance, and all 
the diseases of Egypt which they were afraid of, and every sickness and every plague which is not 
written (mentioned) in this law, these will the Lord bring upon thee till thou be destroyed." — Deuteron. 
28, 58, &c. ; Conf. Deuteron. 7, 15. According to a tradition of the Jews, Solomon hung up on the 
door of the temple a list of all diseases, and the remedies for them, where the people might find 

e2 



28 

or conjugations, have been compelled to resort to the use of such particles, which, 
expressing a simple idea, are as justly to be considered words as any other. The 

the antidotes for poisons. Christ {Math. 9, 12) applies this character of physician to himself. " They 
that be whole need not a physician, but they that be sick ; but go ye and learn what that meaneth." 
These are the same with the Shidim (Sodomites), the powers of the prince of the air ; f * Shud, 
Syr., llavit, Phantasies, phantasmata quibus homines a recta via abducuntur ad prava instituta; 
\ t .m Shidia, institutum pravum ; "T1!2J Shud, Heb., is the word used [Psalm 93, 6) for destruction, 
which wasteth at noonday; T)#* 3t?p Keteb i'shud, keteb, aer pestifer, daemonis nomen, Chald., 
spiritus malignus (Castel, 3320) ; "Tt£> Shed, Heb., pi. ; DH£J^ Shedim, eos morborum auctores esse 
credunt ; ]H52J Shedin, Chald., spiritus malignus, per 130 annos quibus Adam fuit in Anathema 
genuit spiritus, et ^T&JJ Shidin, et spectra nocturna, post illud tempus tantum dicitur genuisse in 
similitudine sua. — Castel, 3706. This tradition is also current with the Arabs, who suppose him to 
have been separated from Eve, to whom he was reunited at Mecca. According to one Jewish tradi- 
tion, Adam sat in the Ganges during this period up to his neck in water. The traces of these arts 
seem spread over the whole of both continents of America, and are the same with the followers of 
Bacchus or Dionysius, the inebriators, which word Dio-nysius as well as Enoshim is from the same 
source with the Greek vocro?, and both from the Sanscrit root uTST Nass, disappear, become invi- 
sible, lost, or destroyed ; <TTST; Nasa, loss, destruction. — Dhatus, 57. [This is the root of our loss, 
and in composition less, the N being converted to L, or the L into N ; — fruit-less, hope-less, help- 
less, rest-less, &c, which is not less, grow small, diminish, which is also a Sanscrit root ; \ ^ST (Lees) 
Lis, grow small (lessen); {Tfiji Laysah, small; fcT^I Lishtah, made small, diminished (lessened). 
— Dhatus, 124.] With respect to the word vocro?, Ion., vouo-o?, it is explained in the Greek and 
English Dictionary, " sickness, disease. Homer always represents vocro? as the visitation of an angry 
deity, opposed to the quick and easy death sent by Apollo and Artemis, as well as to a violent 
death ; generally distress, misery, suffering, sorrow, perhaps akin to the Sanscrit root Nas, to 
perish." — Diet. p. 931. In like manner the gods of the Cannibal Caribs appear to have been 
the Powers of drugs, — " On ne dit pas ce Dieu est le Dieu des sauvages, mais le Dieu d'un tel 
Boye (juggler) ; on ne scait ce que e'est de luy adresser des prieres, puisqu'ils n'en ont pas le 
nom." — Raymond, Diet. Caraibe, 283. Outacati was the name of a set of these jugglers on the 
mainland who inflicted the gout, — " Boye de terre ferme qui donne des Goutes par sort" (Id. vol. 2, 
193), and very possibly the disease of the feet from which Asa suffered. The infliction of this 
disease seems to have been a very great Power, or Prince, or God, if an opinion may be formed 
from the different senses in which the word which expresses it was received. tM+j&J Nakerason, 
arthritis pec. cum tumore in manuum et pedum articulis, pec. podagra, cum ^NllVtt Asahhab, 
Ea laborans, a person afflicted with this disease ; 2. Interitus ; 3. Portentum ingens ; 4. Solertia 
eximius et incomparabilis ; 5. Absolute viae dux et index, industrius, gnarus, perspicax; et talis 
solers medicus. — Castel, 2412. Gorn, Irish, the force of poison ; Gorn, a fire-brand ; Gorm, Blue, 
Fear-gorm, a Moor ; Gorm, rod, a passage through the sea. These are the blacks, the Lurd-danes 
or Lords ; Gorm, noble, illustrious, excellent (O'Brien) : from this comes the Scotch word to Gar, 
to compel, to force, to do ; Angar, in the laws of Lindenbrogius, for compelled and compulsion ; 
Anyariare, to compel ; Equus angariarius, a pressed horse, and probably our word Anger, the result 
of oppression ; Ingir, Irish, affliction.— O'Brien. This Gorm is, no doubt, the Glastum with which 
the inhabitants of this country stained themselves, — " ^Ethiopes imitantes," — considering it a mark 
of nobility and distinction to be like the Lurd-danes or Lords. 



29 

superior degree in which this has been retained in the Scotch and English is, possibly, 
owing- to the Pictish " schools of the Ocean," which seem at a very remote age to have 
been established in the Hebrides, where it was little liable to corruption, till conquered 
by the Celts, of which race they afterwards became a stronghold. The principle of 
inflexion seems more or less to have affected almost all languages. The use of the S 
in the English as a sign of the genitive or possessive case, — a man's head, instead of 
the head of a man, seems to have been derived or formed from the genitive of the 
Gothic tongues, which, though allied to the English, are all, in a greater degree, 
influenced bythe method of inflexion. A. Sax., min,wy,Gen. mines, of my; Moes. Goth., 
meins (mein, neuter), meinis, of my, (vide Hides, 1, 20) ; A. Sax., god, good, godes, 
of a good (Hicks, 16); feoh, A. Sax., money ; feoh's, of money (Hicks, 13) ; fan moes. 
Goth., Do minus, fan-ins, of a lord (Id. 15) ; managei, a crowd, manageins, of a croicd 
(Id. 15); uncer, A. Sax., ours, uncres, of ours ; unsar moes, Goth., our, linearis, of our. 
This is not the analogy of the English, the old form of which implied this import by 
the affix of the possessive pronoun ; a man his head, instead of the head of a man ; 
the knight his horse, instead of the horse of the knight. The word mines in English 
does not mean of my, but mine-is, or is mine, and is still constantly used in (hat 
sense in Scotland. If you ask a Scotchman who speaks his native language. — whose 
horse is that? he will answer, if it is his own, mines — if not, John's ; if a trooper s, the 
king's ; if the squire's, the laird's, Sgc. This does not seem a syncope of mine-bis, John- 
his, theking-his, thefarmcr-his, the laird -his; but mine-is — John-his, is ; the farmer, his, 
is; — the elision of his being for (he sake of euphony, — as (he possessive S is often -unk 
or slurred over when the name of a proprietor ends in S, as Mr. Jones's house, Saint 
Giles's Church, St. James's street, a burgess's house, a countess's chariot. In the 
Sanscrit, and in almost all the languages allied to the Gothic, is Sans. 3{^r as. is 
the verb substantive (Dhafus, 6); 3ff?rT Asti, he is (ibid.) ; Lat. infin. esse, est, he 
is; Is, Irish, is. am (O'Brien) ; *j" Bhoo, Sans. Be, exist. — Dhatus, 94. An English 
peasant says, I be's for I am ; he be's for he is, — that is, I be-is, I exist-is ; he be-is. or 
he exist-is. 

In like manner, the number of past or perfect participles in the English language, 
which are classed as irregular, as terminating in en, instead of ed, are referable to a 
syncope of an obsolete formation by particles : thus the perfect participle of all 
regular verbs may be resolved into the root of the verb, and did — I loved, I love did. or I 
did love ; I snatched, 1 snatch did, or did snatch ; I checked, 1 check did, or did check. 
These, by a still further crasis of the sounds, are abbreviated into snatch't, check t. &c. 
The irregular verbs which change the radical word are not so easily accounted for, 
because they do not seem to follow any rule or fixed principle of analogy, and probably 
are irregularities or deviations from the systematic affinities of the form of speech ; 
such as — awake, awoke ; shake, shook ; draw, drew ; see, saw ; bite, bit ; strike, struck ; 
lie, lay, &c. The participles terminating in en, seem, however, formed in consequence of 



30 

B discrimination of idea, which distinction is marked by the use of a separate particle; 
thus, a swear'd man, or a sworn man, is not exactly the same thing: a sweared man 
is a man to whom an oath has been administered ; a sworn man is a man to whom 
the obligation of the oath attaches: a smited man is a man struck; a smitten man is a 
man affected by the act of smiting- : a hided thing is a thing which has been concealed ; 
B hidden tiling- is a thing permanently affected by the act of hiding: a sheared sheep 
may be any sheep, more than a year old, which has once yielded its fleece ; a shorn 
sheep is a sheep actually deprived of its wool. Such words seem to have been formed 
from the regular perfect participle in erf, and the particle arne, which is the original 
form of are in our language. 

" Right so flatterers and foles arne the fiends disciples, 
To entice men through their tales to sinne and harlotry ;" 

which particle, according to Hicks, is derived from the Cimbric (? ?) — Hicks, 35. In 
Boethius and Chaucer it appears as Aren, and is retained as Arn, Scotch, — " to wode 
am they went"; to wood are they gone. — Jamieson. A sworn man accordingly 
seems a sweard arn man ; a smitten man, a smited arn man ; a hidden thing, a hided arn 
thing, and so forth. Prom the more frequent application of these verbs in their 
particular sense in this form, it has come to supersede the use of the regular participle, 
from the tendency of mankind to put the sign for the thing signified without reference 
to the precision of analytical discrimination, and to abbreviate the word while they 
retain the import ; this, however, is a species of depravation, to which languages formed 
on the principle of analysis, and the expression of each particular distinction of thought 
by a specific sign, is much less subject than those composite forms like the Sanscrit 
when in the mouths of the people the words of the grammarians are not to be 
recognized, as Lakshminavati in Luchnow, Vanarasi in Benares, Pataliputra in Puttle- 
puri, Vardhamana in Burdwan, &c. 

It is not undeserving of notice, as indicative of the use of these particles in the 
various construction of language, that the particle Ge or Ga prefixed in the Anglo- 
Saxon and Gothic, seems the Sanscrit 3j Ya, which, in the first four tenses of the 
passive verb applied as an infix, is the sign of the passive voice. "The passive 
voice is conjugated with the terminations suited to the proper form of the active 
verb, but with the syllable 3J Ya prefixed to those (the terminations) of the first four 
tenses." — Gram. 385. <JJ Da, give; <ft2fcT Deej/atay, he is given; <^tijrT Dee- 
j/flyta, he may be given ; f^r Chi, gather ; f^"5f^" Chej/atay, he is gathered ; 
^T^cf Cheei/agia, he may be gathered; 3T Yu, mix; 5pT% Yooj/atay, he is 
mixed ; ^J^cf Yooj/«yta, he maybe mixed. These roots suffer a change in the terminal 
vowel of the root, which does not affect the exemplification of the use of the Ya, being 
exceptions to the rule that the radical vowel is neither to be augmented nor converted 
before the persons of the first four tenses ; but whatever modifications the sound of the 



31 

word may undergo for the sake of euphony (on which account the Ya is in some verbs 
itself converted into Y), the addition or insertion of another vowel does not affect its 
significance as the mark of the passive import of the verb : " Whatever verb requires the 
vowel T i, to be prefixed to any person of the last six tenses in the active voice, requires 
it in the passive." " It is also a special rule, that every root ending in a vowel with (pf 
Han, kill; T^ft Drys, see, and jr^- Grah, take*, shall have ^ 1 prefixed to every ter- 
mination." This Sanscrit particle Ya seems the root; 7fJ Ya, attain, and appears to in- 
dicate the composition of idea in the passive verb : to be struck, is to attain a stroke, or 
receive a stroke ; to be given, is to attain or acquire, or be in the condition of a gift, &c. 
This seems the force of Ga or Go prefixed in the Gothic and Anglo-Saxon tongues ; nyd, 
Anglo-Saxon, necessitas, vis ; nemne nyd abaedde, nisi necessitas compulerit {Lye)\ ge- 
ned, ge-nedde, coactus, compulsus ; it does not, however, in these languages constitute 
the sign of the passive voice, but retains that of attainment, or to be in the state of active 
or passive, or of a thing done. The Anglo-Saxon mund, which does not seem to occur 
simply or uncompounded in the language, is the English and Scotch mind; Jf?T .Man, 
Sans, root, know, understand (l)hatus, 105); know, mind. — Dhatus, 10G [Ex.: the fool 
minds not moral duty.] Mundeno memoratus; ge-mund, meditatio (Lye), being in the ad 
or state of minding, attaining-minding, or thinking; metod, metud, invenire, pingere, 
inventor, depiclor; ge-metod, pictus, that which attains painting, or painted ; mod (Eng., 
mood) ; mens, animus, fsfS" Mid, Sans, root, understand, comprehend, meditate (D/iat.. 
105); modes-eagan, mentis oculi (in the Hindee, Aunk is the eye) ; ge-mode, Concordes, 
conjurati, state of being of one mind or attaining one mind; gemot, adj., consentieus. 
to be in the state of concurring to the common sense or opinion; ge-mot, sub consi- 
lium, a Common Council, or place where a common opinion is formed. This, I appre- 
hend, is the primary import of gemote, and transitively, concilium, conventus, consessus; 
metan, to meet, occurrere ; ge-meting, conventus, conventio, to attain, or be in the state 
of meeting. This particle seems applied, in many instances, to words preserved in Irish 
or Welsh ; for example,Crcefft, ars mechanica, a mechanical trade; ge crceft, fabrifactus; 
gecrceft-gad, fabricatus, &c. I see few or no instances of the use of this particle in 
Anglo-Saxon, in which it is not resolvable into the sign of attainment, or of " being 
in the state of," or slight deflections from this sense. This particle in the Gothic is 
ga. Lye notices the permutation of the letter G in the Anglo-Saxon in many cases 
into Y, as daeg', daj/ ; gaeg, key ; ganian, to j/awn ; g-ealew,3/ellow, &c. This ga or ge as 
a prefix is not English nor Scotch : in Johnson's Dictionary there are only two words 
in which it occurs — y-clept and y-clad — for both of which the authority is Shakespeare, 
in whose age the Anglo-Saxon had exerted all its influence on the original speech. It 

* This is probably the origin of our word grey, or grew, hound, — a dog who does not hunt, but 
keeps his prey in view and seizes it ; Greamaigim, Irish, to hold, to fasten, to adhere, or stick to 
(O'Brien) ; to grip, Scotch, to catch, to take; to grip a hare, to catch a hare; to grip paitrics, to 
catch or take partridges (in a net or snare). 



32 

docs not seem, however, to be unknown to the English language as a significant particle, 
but post-positive, — thus : sulk, sulk-y; bulk, bulk-y ; gravel, gravel-y ; mud, mud-y, 
dirt, dirt-j ; might, might-y; heart, heart-y; honest, honest-y; rud, rud-y; filth, filth-y, 
&C., and many others— in all of which it denotes the state of being in, or attaining, the 
condition of, the thing signified by the word to which it is affixed. The particle seems 
of much more extensive use in the English, if the preceding letter may be considered 
a commutation of the terminal letter of the radical word for the sake of euphony, as 
various, vaiiet-y, live, livel-y, &c, and in this way it serves for the formation of many 
adjectives denoting the attainment or possession of the quality denoted by the root 
which it follows. This Y in the English language is probably allied to, if it is not 
derived from, the Irish particle, jon, ion, or yon (the Irish alphabet admitting of no j, 
consonant), which particle in compound words betokens greatness, fitness, maturity : 
jon-agim, fit to bear arms ; i. e. having attained the state to bear arms ; jon- 
fir, (fit for a man), marriageable (O'Brien), having attained the marriageable state. 
The Irish has neither the J of the English and Sanscrit, nor the J of the French, 
which latter sound seems to be Gothic as distinguished from the Anglo-Saxon, in which 
alphabet it is represented by the character Q bearing the twofold power of J, French, 
and of Y in English, in your {Lye). The Sanscrit root ya attain, the passive infix ya 
or y ; the Irish jon (yon); the Gothic ga ; Ang. Sax., ge ; and the English terminal 
Y, — in such cases as those above noticed, seem all the same element of speech. The 
supposition that the Sanscrit infix ya is the root ya, attain, is confirmed by the analogy 
of thought in the expression of the spoken language — in which the common phrase for 
such cases as Have you been struck ? is, Have you found a blow ? Have you eat a blow ? 
— equivalent to, Have you received or attained a blow ? It is evident that this sense of 
attainment is implied in the perfect tenses and participles ; and the final a of the Basque 
seems in a variety of cases to be the English terminal y ; arrendatu, invitare; arrendatu-a, 
invitatus (rendez vous) ; convidatu, invitare ; convidatu-a, invitatus ; gomitatu, invitare ; 
gomitatu-a, invitatus ; deiquidatu, convocare ; deiquidatu-a, convocatus (indited) ; 
zaiquidalu, stipare, comitari ; zaiquidatu-a, stipatus ; equidatu, cooperari ; equidatu-a, 
cooperationeadjutus; zucenquidatu, ordinate ponere; zucenquidatu-a, ordinate positus; 
irudieratu, imaginem ex archetypo exprimere; irudieratu-«, ex archetypo expressus ; 
erabeztatu, exscribere, transcribere ; erabeztatu-a, exscriptus ; belgotu, colligere, co- 
pulare ; belgotu-a, collectus, copulatus. These examples are all taken from one page 
of Larramendi, vol. i. 231 ; and in these cases the activity of the agent, or the person 
who does, is formed by the addition of the Er or Hi, or Latin Tor, to the root or primary 
form of the word signifying the thing from which the verb is formed. Arrendea, 
invitatio; arrendetan'a, invitafor ; zaiquida, praesidiaria manus; zaiquida-n'a, stipans, 
comitans; equiquida, cooperatio ; equiquida-ria, cooperafor ; zucenquida, novus ordo, 
coordinatio; zucenquida-na, ordinate ponens ; belgoa, collectio, copulatio ; belgo- 
taria, collector, copulator, &c. — Ibid. In the word josi, Ba. consuere ; josi-a, con- 
sutus, jostura, sutura, and jos-quina from equin, facere, to do, for sutrix, sarcinatrix. — 



33 

fjarr. 238, 239. The equivalence of ria, aria, taria, or Una, to (puna, or doer, and 
the Latin tor, in su-tor, ear-tor, &c, is evinced* (vide, p. 25). These facts, to which 
many might be added, may suffice to render it probable that there is a much greater 
original affinity in the significant elements of speech than is commonly supposed. 

The Greek and Latin, which are the two western forms of speech now extant, in which 
the same genius with that of the Sanscrit principles of Bynthesis is most distinctly 
retained, have endeavoured to express by variations of inflexion the differences of sig- 
nification, which appear to have been denoted in a previous form of speech by an 
analysis of thought, and the distinguishing every discriminate conception, with respect 
to the mutual relations and affections of things, by a separate and independent sign. 
The factitious nature of the Sanscrit, which its name implies, and its whole genius 
and structure evince, hardly requires further illustration or remark; but an attention 
to the nature of the fundamental elements on which it has been reared, seem> to 
indicate its original derivation from the same source with the Scotch and English, and 
the portion of the Irish language allied to the Anglo-Saxon, — the remains, probably, 
of the language of the original race from which the population of these islands is 
derived. The prevalent sounds, in languages independent of affinity of import, are 
a more significant circumstance in tracing the affinities of the varieties of speech, than 
might at first sight be supposed (as 1 shall afterwards more particularly notice . The 
nasal sounds of the Sanscrit do not occur in the English and Scotch, if they have not 
merged in the literal sound tig, of frequent occurrence in all the dialects in this countn 
— in the Irish almost invariably — as the terminal consonant of an initial syllable, or of 
a monosyllabic word, — a peculiarity it probably owes to the influence of the Celtic. 
In the English and Scotch it occurs in all parts of words, and being, as an affix, the sign 
of the present participle of very frequent use as an adjective, is a common termination, 
and used attributively in the formation of adverbs: strikingly beautiful; discrimi- 
natingly acute; perplexzngly difficult; provok/rtgly impertinent, &c, in which sense 
it occurs in the formation of nouns: a lashing, a washing, a soaking, a cooling, a 
teaching, a hearing, &c. This nasal, or the sound ng, is retained also in words in 
which the use of the letter G does not occur; as anxious, anxiety, anchor. It may 
serve to indicate the very various use which, in the analogical combinations of different 
languages, has been made of these primary significant elements of speech, to notice 
that the terminal ing, the sign of the English Present Participle, seems the same with 
the Irish ag, applied without the nasal as a prefix for the like purpose : " ag, a sign of 
the present participle; example, — r/g--rad, say -ing, ag-ealod, steal-fHg- into a place 
privily." — O'Brien. The Sanscrit nasal ^ n S a > seems this English nasal sound (if 

* The Basque josi seems the Sans, root 3T3T Yujjjotn, unite; jungo, Lat., jui/um, a yoke, and 
likewise the Scotch joists, for the transverse beams of a house uniting the walls. The rafters (or 
angular beams to which the planking, sarking (shirt-ing), or under garment of the roof is nailed), 
they call couples. 



34 

such ii is to be called, (here being no exspi ration by the nostrils in pronouncing it, as 
in the ver\ prevalent sound in the French language) : 3: nga, says Mr. Wilkins, "is 
equivalent to ng, in king, and generally speaking, every other nasal is resolved into 
this sound before any other letter of this class, or at least to be pronounced like it." 
This nasal when silent is denoted by the single dot [•] over the preceding consonant 
{Gram. 7, 9). In writing the word in English I have generally expressed it by the h, 
;is tending to indicate more correctly the degree of affinity which the language retains 
to other tonus of speech. The Sanscrit name for the letter, nga, seems to denote its 
composition from the sounds of our articulation. 

The Sanscrit language does not possess the guttural sound of the Scotch and Ger- 
man. The ^ Kha is not a guttural, but " the sound of ^ Ka, K uttered with greater 
force, as if combined with the letter S" Ha," the English H in Heaven, and the 
Latin in habeo, K'h. — Gram. 7. The permutation of the C hard, or K, and the C, 
soft, 9, as in the word scarce, is nearly universal, and Mr. Wilkins remarks, " that 
ignorant transcribers are very apt to confound the ^ or K'ha with the letter T^" 
Sha (Gram. ?)," in which they must be supposed influenced more by the vulgar or 
ignorant pronoun ciation than by any resemblance which might lead them to mistake 
the characters. The force and the frequency of the Scotch gutturals may suggest the 
supposition that they are derived from the Celtic ; the Sanscrit in this respect ap- 
proaching more nearly to the English- The same species of distinction occurs between 
the Chaldaic and the Hebrew written with the same characters, in which, in the 
former tongue, they have all a harder sound ; and the like peculiarity seems to have 
been observed between the Spanish and Latin articulation of the literal elements of 
speech. It is not impossible, however, that the class of letters called by the Sanscrit 
grammarians cerebrals, have permuted into these gutturals. This series of consonants 
" is pronounced by turning, and applying the tip of the tongue far back against the 
palate, which producing a hollow sound as if proceeding from the head, is distinguished 
by the term Murddhannya, which is translated Cerebral." — Gram. 8. These letters are 
!5f T, articulated in this manner, £f T'ha, the same aspirated, ^ the common D differ- 
ing only in this particular, pronounced in Bengal like a very obtuse R. ; ~g D'ha, the 
same aspirated; Of the common' N pronounced in this manner. — Gram. 8. A very 
obtuse R approaches to a guttural, and the correct articulation of this class of conso- 
nants seems scarcely to be acquired with facility by the more accomplished speakers, as 
must evidently be the case, from the time and effort necessary so to apply the tongue; 
and renders it probable, that such sounds never originated in the natural attempts of 
men to express their thoughts by utterance, and that they are inventions either for the 
purpose of placing the language above the reach of those not early instructed, or of 
constituting a discriminating Schibboleth by which one of the regenerated* might 

* So they call a person to whom the mystical import of the Gayatri or holiest text of the Veda is 
explained, and the thread of his caste applied (the ligature to the observance of its duties). This 



35 

be recognized. These niceties of articulation and discriminations of sound are 
evidently speculative refinements almost as useless, and nearly as frivolous, as the accu- 
mulation of redundant names for things in the Arabic and Mantchoux Tartar. Not- 
withstanding the multiplicity of characters in the Sanscrit alphabet, amounting to fifty, 

Mr. VVilkins observes, "that the simple articulations may be reduced to twenty. ei«ht, 

namely, five vowels, and twenty-three consonants. The five vowels are the sounds of 
the English A, as in alphabet, ablative; ee, as in meet; oo. as in foot; Hi (Ry) 
reckoned a vowel, though comprehending the sound of the canine letter, as in rip, 
nYual and Ley, which is this sound, including that of the letter L." — Gram. 5. The 
letter FT Lry, which denotes this latter articulation, Mr. VVilkins seems justly to 
suppose a compound character formed from 3£ Ry and 3£ Ryy (which characters 
are in connexion represented by the suffixes ^ and i), and ^ possessing the power 
of our L, but which characters, Lry and Lryy, are by the Hindu Grammarians con- 

n generation can only be attained by those of the three first tribes, viz. the Brahmans, the Kshatri- 
yas, or those reputed such, and the Vaisyas or Merchants, who are accordingly called the twice- 
born tribes ; all Sudras, or those engaged in arts or agricultural labour, being excluded. These are 
supposed to have sprung from the feet of Brahma, and are explained, the servile or serving-man (the 
Serf) ; various etymons arc assigned for the name. SJ|^" Sat'h, means manufacture, compose, pre- 
pare,^? (Dhatus, 141) ; SJT<T Sat'h, a different root, spelled in the same way, speak or tell the whole 
truth (Dhatus, 141) ; Sooth, Scotch, true, truth, "sooth to say," to speak the truth. It is not clear 
to me that it is not the same with the Siths ; r oa> Sud, Syr., Samareand ; j. p oa Sudia, locutio, sermo 
affabilitas ; \ T aa> Sudia, mensmra (Castel, 2485) ; Peic, Irish, a measure; Peek. Scotch; Sodem, 
Zend, to sec (Zendav., 3, 637) j iJi^K) Bisheh, Pers., instrumentum. — Castel, 2, 1G.5. Pinsh is the 
Scotch word for a mason's lever; £*jj Peisheh, ars, artirieium, peritia in arte; . *_u Pish. Pers 
ante, coram, antcrius, antrorsum ; facies, a face. — Gen. 30, 40 ; Dent. 25, 9. This is not face for 
exterior appearance, but face for front, — in front, as we say, — the face (facade, French), for the front 
of a house; [£.xj11jj Pishapish, aequalis, acqualiter, pariter (face to face) ; <,? n , r . t > \^. ^ j Pishadast, pe- 
cunia numerata, a piece} J^jj Pishar, urina (Scotch) (Castel, 2, 161) ; \ < -— " Pikhan, extrema 
acies, spiculum, cuspis ferrea sagittae, pugnax, generosus ct ferox. — Castel, 2, 164. Peac, Irish, any 
long sharp-pointed thing (O'Brien), a pike, a peak ; .^b^libuo Bicharghar, Pers., miles, proeliator, 
Scotch, a Bicker, which in my youth was common between the boys of two schools, or two streets 
who fought with stones ; cxJei— .jj Pichand, Samareand. — Ibid. I cannot enter into the causes 
which gave importance to the posture of the body as a means of expression, and induced Demosthenes 
to assert that the first, second and third things in eloquence was action, — and Shakespeare to recom- 
mend to suit the word to the action, and the action to the word, and which occasioned all the various 
methods of prostration and worshipings by which these miserable creatures rendered themselves 
And to their Lords. The holding up the right hand to heaven (the Scotch form of adjuration) is 
the recognition of the moral responsibility of the individual for his actions, and the honest use of his 
means; and the form of the Scotch oath, pronounced with the hand so held up, has a remarkable affinity 
to the Sanscrit Sat'h, speak the whole truth; " I swear by Almighty God, and as I shall answer to 
God at the great day of judgement, that I will speak the truth, the whole truth, and nothing but the 
truth, so help me (save me) God," — a form of oath, I believe, unequalled. This seems to refer to the 
Sathya-yug, the primitive age; Sotinge, Irish, a judge. — O'Brien. 

f2 



36 

sidered as a Bimple vowel sound, and could hardly have been included as such, by those 
M) Bubtlein (hoir distinctions as the trainers of the Sanscrit language, if some cause had 
not influenced their admission. ^3 Ay, sounding like E in where, and ^ Ai sound- 
ing like I in high, which in all languages are vowels, are classed as diphthongs. The 
I. rv possibly has some affinity to the double LL of the Welsh and Gaelic, which, as I 
have heard it pronounced by several Highlanders, in the word Llow, a calf (laog, Irish, 
a young calf, — O'Brien ; Llo, Welsh, Lu, Arm,' — Davies) sounded to the ear like 
Lthou, with a hollow sound resembling an imitation of the low uttered by a bull : the 
sound of the Welsh or Gaelic LL, seems to exist or to have existed in the Sanscrit, 
besides the letters included in Mr. Wilkins' alphabet. He says there is another letter 
not usually given in the Devanagari alphabet in this form, ^ which seems to have a 
power similar to that of the surd, or Welsh LL; it occurs in the Vedas (Vaydas), and 
is included in some of the Provincial alphabets. — Gram. p. 10. This modification of 
the sound of the letter L (of the liquid), by its combination with that of another con- 
sonant, seems a very general circumstance in language. The Malayan character 
written x and denominated DIad, dlat, or lat, has the power of Dl : this sound of Tl is 
the prevalent, and the characteristic sound of the language of Mexico or Anahuac 
(in which the word Atl means water), and the same species of composition is 
retained in the French LL, Mouille, which seems L with the English Y, in yea, 
yes, &c. ; or the Sanscrit Zf as in 51 Yu, mix, in which latter language the sound 
of the LL, French, occurs, expressed by the combined Y as in ^[fsj"^5f Saiti/j/ay, 
relax, become loose, or slacken. — Dhatus,4:6. It does not appear to me that this com- 
bination of the literal sounds of L and Y as a consonant, occurs in any instance, either 
in English or Scotch ; will-ye, nill-ye, are properly four distinct words, and (though 
the circumstance is possibly accidental) it may be noticed, seem referable to the 
Enslavers or Compellers (Vide note, p. 28, text). The analogy of the Spanish affords 
a presumption that the character LL or double L always denotes the mingling of a 
consonant, or any consonant with the sound of the liquid : Llama, Spanish, for 
jFlamma, Lat. ; Llamar, G'lamare ; Llave, Clavis ; Llanada, Planities ; Lleno, Plenus : 
Llorar, Plorare ; Lluvia, Pluvia. The Spanish word Llano, Planus, asqualis, applied 
to a man, seems formed in this manner from our word, a vilein, a commoner, a serf, a 
tributary, a Pecht, or Scotsman ; Hombre, Llano, es pechero (Larr., 2, 47) ; Pechera, 
Spanish, Pecharia, or Cotizataria, Basque; tributarius (Larr., 2, 154); a pecht, or 
cotter, paying scot and lot ; Pecha, or Cotiza, Ba., vectigal, tributum (Ibid.) : a pick of 
anything is, in Scotch, equivalent to a pitt-ance ; Give me a pick, i. e. Give me a pit- 
tance (Vide note D, p. 17, and note *, p. 21). 

The presumption is, from the general affinity of the significant elements of the English 
or Scotch (to which latter dialect the old English and the provincialisms of the present 
language approach), that the cerebral sounds of the Sanscrit have permuted into the 
Scotch guttural sounds (if these are the original form), or that these sounds have been 
fashioned as of more difficult utterance, and consequently, a greater accomplishment 



37 

than the gutturals. These cerebrals must all require an effort to pronounce, incon- 
sistent with fluency of speech, or adding- so considerably to its difficulty, as to diminish 
the utility of the language, by distracting- the attention of the speaker from his own 
thoughts and the connexion of matter, by the attention necessary to the proprieties of 
speech and the rules of correct utterance. Other literal sounds in the language seem 
to require still further dexterity in the use of the organs of speech ; the nasal 3f Na, 
which is sounded rather softer than 3: Nga, "seems," Mr. Wilkins states, "to be 
formed by pressing the whole breadth of the tongue into the hollow of the palate, the 
tip turned downwards, and forcing the sound through the nose with the mouth open. 
It occurs in the root ^fj Jnfi, know, and its derivatives, where the character $JJ 
is said to be a compound of 3^ Ja and 3f na ; the just articulation of which is found 
so difficult, and the sound so harsh, that it is frequently softened into gya, as if written 
72J"f Gya." — Gram. 8. This word $JJ Jna, know, understand, of such difficult arti- 
culation, according to the refinements of this form of speech, seems allied to, if it is 
not, the Irish ; Gnja, knowledge ; Gnja, a judge or knowing person ; Gnja, a servant 
(O'Brien); and seems the source, or from the same source, with English, know, 
Scotch, kna; and English, knave; used also for a servant. It probably denotes the 
serfs ; " Gnjoni, a parcel or division of land, which I think," Mr. O'Brien adds, " is the 
twelfth part of a plough-land" (O'Brien) (from which it might be inferred, that a 
plough-land was to maintain the families of twelve serfs). The Irish 3 or G, as an 
initial, sounds in modern pronunciation like the Spanish J in Jesus, or the English Y, 
and seems to indicate the transition between the Sanscrit 3T Ja, or J, proper. 
and the K in the words kna, know. Generally speaking, the affinity in the sound 
of the Sanscrit elements of speech, is with the Scotch, rather than the English, 
which, like the Sanscrit, though much less artificially, has been polished or re- 
fined, in some degree by fashion and caprice ; in a great measure by the imita- 
tion of the works of ancient eloquence and genius, and the incorporation of their 
expressions ; and more usefully, by the vigour of native intellect, and the limita- 
tion of the use of words to more precise acceptations, — often transitive from their 
original import: ^1 Dwau, Sans., two, in which word the Au is a diphthong-, is 
nearer the Scotch Twa than the English Two, pronounced Too ; ^rq" Yava, Sans., 
barley, from 3J Yu, mix, brew ; Jf^"JfZf Yavamaya, composed of barley, Scotch, 
yill (ale), yest (for ferment). In the pronouns 3f^ Aham, I ; ^ Tvvam, thou, and 
Sf: Sah, he; the Aham is nearer I than the Latin Ego, which first personal pro- 
noun a Scotchman pronounces A : Tvvam is nearly Thou, Irish, Tu, the original of 
the Latin Tu ; Sa, Irish, his, or hers (Lat., Su-us) ; se, he, him (O'Brien) ; e, and se, 
he, it (O'Brien) ; Se, literally, it is he ; i. e. is e ; se mo bratair, he is my brother (??). — 
O'Brien*. This seems an elliptical form of expression like that constantly in use in 

* " It is to be remarked that the Irish pronoun Se, which signifies he, him, is the same radically 
with the Hebrew pronoun W, which means he, him ; Lat. hie, ille ; as the Irish pronoun So, which 



38 

tlu> Hebrew Scripture : — lie, my brother — leaving out the affirmative verb. This Irish 
E in So is, however, no question, the origin of our third personal pronoun, and shows 

means this, that, is like the Hebrew MP, which signifies hoc, Mud, this, that ; and as the Irish Sud, 
meaning that, is not unlike the Heb. 12£f Shu, hoc, illud (Vide Buxtorf Lex.). And it may be also 
here observed, that the Irish pronoun relative Isi, always expressed to signify a female, is analogous 
t,> the Hebrew Hfi^N Ashah, which means a woman" (O'Brien, Foe, Se) ; Isi, Irish, she herself 
Is. Irish, am, is. — O'Brien. The Hebrew HJiW lshah, or Aishah, for a woman, is no question a 
feminine noun, from the Hebrew tJJ'N Aish, vir, mas. maritus, incola; tribuitur etiam et irrationalibus 
discretionem sexus representans ; strenuus, eximius. This word in Hebrew properly means nearly the 
-aine thing with Abd or Dasa, one bound to obedience, — an adjunct, a co-operator, — one whose con- 
duct and services were at the disposal of another, not "sui juris/' not at liberty to decide with 
respect to right and wrong, and act for himself, especially a hero of this description, one whose feats 
of wickedness were of a pre-eminent and illustrious nature : generaliter denotat servum Dei, ut virum 
Saulis, h. e. servum Saulis, sed primarium et prcecellentem. 'Wit Aishii, virihs ; *t£^K Aishi or Eeshi, 
domini i. q. 'JTTtf Adoni or Adonai (Castel, 105), quasi vir virorum, the man of men ; this seems 
equivalent to " the son of man," as distinguished from " nascitur, non fit," born of a woman, and is 
applied in the east to the elect of the Sufies, their supreme guide or grand master, Maha, or Batara 
Guru (vide note H, page 26). Notamanus explains Mahadeo, great saint; first (i. e. supreme) 
man (Seir Mutaquerein, 2, 445), which is, I apprehend, the interpretation put on this appellation 
by the Sitfies for what they call " the son of the knowing ones," and the individual illuminated 
by their collective knowledge, and supported by their conjoint power, the made man, "fit, non nasci- 
tur" ; Wit Aish, Chald., of the same import with the Hebrew, it. apud rabbinos singulare, indivi- 
duum logicum, the unrivalled, unequalled, one; the Nous, or supreme human intelligence; it. prae- 
fectus. It is applied to Judas Is-cariot, the betrayer of Christ; DVlp-!^^ Aish-Karioth, dicebatur 
Judas Christi proditor, a patria, flV^p Karioth, oppido aut vico in tribu Judse. — Jos. 15, 25. It is 
applied in this sense to denote citizen generally, i. e., a Burgher, a gild brother ; Kariuth is the same 
word with Kiriath, Krita and Cart he, in Cartha-go, which is from Cartha and Syriac a^ go, medium, 
pars intima, penetrale, bearing also the import of the Sans. JT^" Guh, hide, cover, conceal (Dhatus, 
.39), and of the same import with Batn al Huth, the belly of the fish, hell, the invisible or hidden 
world ; and the Batenites or Sufies who seem all to have arisen from the abuse of these corporations, 
jc . Goa, commune, communitas (hence, probably, the name of the city of God) ; \*xq. ^ Gonia, com- 
munis, generalis, universalis. — Castel, 508. Hence Cartha-go, the central burgh, or trading city, 
or emporium, a free or common market. Ezekiel says of Tyre, The ships of Tarshish (meaning 
here Carthage) did sing of thee in thy market: and thou wast replenished, and made very glorious 
in the midst of the seas. — Ezek. 27, 25. L-q^. Goia or Guia, venter; L.oq . Gooia or Guuia, intima 
pars, conclave, penetrale, allied to Sans, root 7TS hide, cover, conceal, and Guhyam, hidden, 
podex ; L.0^. Goia, pila lusoria; pila ventosa, follis lusorius, a foot-ball (hence to goal the ball), 
( Castel), a species of Purim ; ^q ,v> Magona, insinuans se in opus. This seems the frere insinuant, 
the brother insinuator of the illuminati of Weishaupt; EPTt'Tt Maghonee, also Maghavatee, is the 
Sanscrit appellation of the consort of Indra (Gram. 601), which seems allied to Scotch Meggee, 
a female name ; Gwyll, Welsh, errandi occasionem dedit; gwyllon, tenebriones, Manes (Davies), 
spectres, shidim (vide note, page 28, text) ; Gwyll, strix, lamia, larva (Davies) ; Uil, Irish, a Jew. — 
O'Brien. Willetet, Lapland, in errorem seducere ; hence our word wile, a snare or deception, comes, 
and wil-, or wile-o-the-wisp (waste) ; French, feu, follet ; Gwyll coed, Welsh (Davies), a wile of the 



39 

its affinity to the Sans. ^: Sah and Latin se (Se ipse fecit), he did it himself; C'ja he, 
Irish, who is he? {O'Brien) ; Ci and Cia, who? an interrogative; Latin, quis, cui. — 

wood ; and all denote the Sodomites, or Shiddim, or Kadeshim. "TO Guh, Heb., corpus, tergum, 
dorsum medium interius ; iTlJin He-Guith, membrum virile; 1J *H N1JI Gua Ben Gu, Gua (the 
son of Gu), intestina, viscera (Castel, 508) ; 3J Goo, Sans, root, expel faeces; Guhyt, Scotch, 
occultus, hidden (certainly from Gehyd, Ang. Sax. ? ? ? Jamieson) (vide text, p. 32), the gut, Scotch, 
to rectum. c-^W^ Zjuani, internus, a, um, sanctuarium ; jLvjllis- Zjuwaniaton, intus, eao>6ev ; .&- .^c 
Man Zjou, idem et Jemama Arabiac urbs. — Castel, 505. This is probably the origin of the appella- 
tion Jew, the Israelites (which is not a corruption of Judah or Yudah). The Abyssinians give 
themselves the name of Juwan ; and one of the titles of their emperor is rex Israel, king of Israel ; 
Man is Egyptian, and means place, the place (vide text, p. 2.). 

In the fallen state of Rome, when the artifices and vices of Syria had destroyed its freedom and 
corrupted its principles, the prevalence of the almost incredible abominations may be ascertained 
from the writings of Juvenal and the other writers of that and of later ages, with a notice of which 
I would not contaminate my page, were I not convinced that wickedness can never be rendered so 
hideous and revolting as by stripping it of all disguise and exhibiting it in its real deformity : 

" An facile et pronum est agere intra viscera penem 

Legitimum ? 

Servus crit minus ille miser, qui foderit agrum, 

Quam dominum." 

Juvenal, Sat. 9, v. 43-45. 

This Gua Ben Gu seems the same designation with that of Arab. "PlDOt 1 ? (Ain-Suid), Ammo 
Suucidon (the mother of the Sueid, or Shiddim, or blacks, or* dark men) (vide note 28, text), i. q. 
HEW Asth, podex, anus (Castel, 2486) ; "IID Sud, arcanum, secretum, congregation coetus con- 
sultantium ; TlD H7JO Magaleh Sud, divulgator arcani habebatur, qui res in synhedrio s. schola 
gestas publicabat, cui posna infligenda; "T1D, Chald., dominus (master), item incrustavit, obduxit, 
oblevit, incrustator caementarius (a tile?'), calce obductus. This is the force of the expression in Prior's 
Fable of The Town and Country Mouse: "Yourd — d stucco has no chink;" item calce dealbavit; the 
white-washer, viz. of the turpitudes of the brethren. In this sense Christ says to the scribes and Pha- 
risees, Ye are like unto whited sepulchres, which appear beautiful outward, but are within full of dead 
men's bones, and of all uncleanness. — Matthew, 23, 27- When Ananias, the high priest, ordered 
Paul to be stricken on the mouth, then Paul said unto him, God shall smite thee, thou whited 
wall. — Acts, 23, 3. Ne metuas a Phariseeis, neque ab eis qui non sunt Pharisaei, sed a Pigmentatis 
(Hypocritis), qui similes sunt eis ; dixit Jannaeus uxori sua? moriturus. — Castel, 30S6. These are 
the men of the Face, or external appearance, imposing on the public by pretension, and the decep- 
tive recommendation and painting of their fellows ; the jackdaw in peacock's feathers ; evidently 
showing that it was not a casual expression of Christ's. This is the import of the word " legitimum."" 
in the verse quoted from Juvenal, which does not refer to sufficiency of magnitude as the critics have 
explained it, but means, according to rule, sanctioned, licensed, and insured against discovery. — 'JJ^tf 
Aishi, domine, i. q. *31"TN Adonai, joma 1, Mischna, alibi; summus sacerdos saepe ita compellatur. — 
Castel, 105. In this sense of a great performer, — primarius et praecellens servus, — it is applied by the 
Rabbins to Christ, not, I apprehend, as Castel supposes, in contempt, but in a bad sense, to denote 
the magnitude of the injury he had done them ; £2**N il 1D1N Authu He' Aish, ille Vir, sic vocant 
Christum, quern ne nominare quidem dignantur (Castel, 105); D'iTlbtt H Si^N* Aish He' Alohim, vir 



40 

O'Brien. This is our word who : a Scotchman says, Wha's he ? for Who is he ? and in 
Scotch it is written Qiiha-'\s-he ? The modern Scotch Highlanders have learned to 

deorum, the man of the gods, is applied {Deuteron. 33, 1) to Moses, and in scripture to eleven other 
prisons : "Dicitur in scripturis de 12 viris," — vertitur non tantum ^oA r oi r ciX Aabdah d'alaha, sed 
j\U J. Wall allah, Arab. {Castel, 104), (which Arabic word ^ Wali properly means amicus et adju- 
tor t'uit, propinquus et contiguus fuit, and is of the same import with that of Cholil al Khoda, the 
friend of God, which they give to Abraham, according to them the founder of the temple of Mecca 
or the squared house, and is exactly what Mahomet means by the associate, attributed to God) by the 
Chakkeans invariably; Ch. constanter *H NOJ Nabia d'ii. — Ibid. These two jods of the Chaldaeans 
denote Jehovah, and imply the same thing with this duality in what they called God (as the three jods 
of the Jews in the circle denoted the trinity) ; the mitre, the mithra, or mithra sinha of the Persians, 
the friend, the strong friend, viz. of God, all denote the same thing, which is from the Sanscrit, 
and probably Zend, "ftTS^H Mithas, or |Jfgf| Mitho, — in conjunction, in private union together, in 
coition ; ffj"gj" J Mithur, a pair. — Grain. 552. Hence a Mitre, the cloven or double cap, or pileus ; 
"fjj"^" Mitra, a friend. — Ibid. The same pretension and its reprobation by the Picts and Scotch, 
the ancient professors of the trinity, had induced them to apply it not to the crown but to the feet, 
and Brutality, the cloven foot of the devil, and the cloven or double tongue of the serpent. It is 
applied in the plural, — Incline not my heart to any evil thing, to practise wicked works with 
men (Q^'tf Aishim) that work iniquity, and let me not eat of their dainties. — Psalm 141, 4. 
Where wisdom (i"!0*pn Hhakimeh) is represented saying, Unto you, O men (D*{#*tt Aishim), I call; 
and my voice is to the sons of men (DIN O.H Beni Adam, the descendants of Adam). — Prov. 8, 4. 
And in Isaiah (53, 3), he is despised and rejected of men (D'ti^tt Aishim), a man (JJ^tf Aish) of 
sorrows ; and in these three passages only in the scripture, in all of which it may be confidently 
affirmed to apply to the same description of people : nee prseterea in plurali reperitur sed semper 
usurpatur D'J^'OK Enoshim. — Castel, 104. It seems applied — to a doer in the sense of the Latin 
/acinus to actions, and probably has the like reference to Fascinum and Fascinator. Facain, Irish, 
a temptation ; Facaim, a motive, also matter {O'Brien), " the lusts of the flesh." These Enoshim 
are the same with the Dionysiacs, inebriators or poisoners {Vide note, p. 28, text); 7T1D Sulel, 
Chald., fricuit, scalpsit, titillavit, ad risum seu jocum tetigit; 1?H It DI/TIDD D^J Noshim 
Masulaluth zu bazu, mulieres titillantes (obsccena mixtione supergredientes) se invicem sacerdoti 
summo ne nubant. — Castel, 2530. These are the Bacchantes or Mimallonides, the priestesses or 
naked women of Bacchus (witches). At these Bacchanalia at Rome, which were the same with the 
Dionysia of the Greeks, women at first were the only performers. This class of men (the prophets, 
Nabiad'ii) seems to refer to a period long anterior to the Jews, and probably alludes to those 
reckoned prophets by the Arabians and Sabians, the people of Sabi, who are reputed to have en- 
deavoured to reform the depravity of the world : " olim quidem per prophetas suos, et longe antea 
per quosdam deo amabiles vivos {icai en irporepov oY eTepcov 6eo<pCkwv av6 pwiroov) , qui postea celebres 
extiterunt, eos qui deplorati erant ac perditi legibus suis, et hortationibus variis ac praeceptionibus 
ad recuperandum valetudinem excitavit." — Euseb. de Laudab. Constan., 698. These Aishim, Elo- 
hiin, or Nabi allah, or prophets, strenui, eximii, primarii, pragcellentes, were those of such authority, 
that it was obligatory on the fraternity to work the fulfilment of their words, or what was written 
or prescribed as their decree, which is what is meant by the frequent expression in scripture, 
"That it might be done or fulfilled as it was written"; and they seem to refer to the irresistible 
will, which the Suffies profess to confer, and their cap (Fortunatus' cap) viz. the Omnipotence or 



41 

apeak the English language with less reference to the analogy of their own, but, 
possibly owing to the affinity of this pronoun se with the English feminine she, 

Almighty Power which they profanely ascribed to their Divine Man, or Living or Lord God, endea- 
vouring to confer on him, in the affairs of this world, the attributes of God, describing also the 
perpetuation of this power by the acts of wickedness as immortality ! ! ! This odious and blasphe- 
mous Power is represented as saying: "To me belongeth vengeance and recompence ; see now 
that I, even I, am he, and there is no god with me ; I kill, and I make alive ; I wound, and I heal ; 
neither is there any that can deliver out of my hand. For I lift up my hand to heaven, and say, / 
live for ever. If I whet my glittering sword, and mine hand take hold on judgement, I will render 
vengeance to mine enemies, and will reward them that hate me." — Deuteron. .;_'. 

This lifting up of the hand denoted an oath, and was the form of oath among these original, indus- 
trious, and upright people (and still is the form observed by the Scotch in all Courts of Law). In 
derision of whose principles and faith in the Deity it is probably here used [vide note, p. 35) : " And 
Abraham said to the king of Sodom, I have lift hj> my hand unto the Lord, the most high God, the pos- 
sessor of heaven and earth, that I 'will not take from Line a thread.— Genem, 1 1. 22. These distribu- 
tors of vengeance and recompenses, by the Almighty Power or irresistible Will, arc the same with the 
Peshdadians of the Persians, the Beni Adam of the Jews, or Adamites {vide E, p. 21, n. ') ; the men 
who held that they were dust, and that to dust they would return ; the Sadducees or Justiciaries, the 
adherents to the Law of Moses, and the Covenant with the Lord God ; jAj Dad. Persian, justitia, 
aequitas, jus ; ^lota Dadan, noincn regihus Pcrsiae tribui solitum: a rege ri"OVD Chaiumerets 
(Adam) usque ad HDNn&tO Clmshthasp, omnes ita dicti. — Caste/, 2, 254. This is not the Gustasp 
supposed to be subsequent to Kai Gosro the Caianian, if Khosroo is Cyrus ; but the Gustasp under 
whom the Guebre or Zoroastrian religion was substituted for that of these Sadducees. [Chuaht-asp, 
the name is titular, and of very ancient application, and is the same given by the ancients to the river 
of the Punj-ab, "ubi fabulosus lambit Hyd aspes."] In the reign of Cai Cuus, son of Cai Cobad, 
i. e., the heavy or oppressive Caianian, (the third dynasty after Feridoon, who overturned the 
tyranny of Zohauk which ruled for 1000 years), a division of the Eastern Empire was produced, 
in which these Adamites or Buddhists were conhned to Tartary or the eastern part of Asia, where 
their superstition, or rather atheism, has always continued to influence most extensively the opi- 
nions of the people; ^Lxl Airan, Eeran, Arab., opp. X y Tooran, nomen regni, quod infra Oxum 
flumen, usque mare Persicum et in occidentem usque Tigridem patet; quod vero supra Oxum in 
extremum orientem protenditur, Turan dicitur, atque ita traditum Kaicowas fil. Kai-Cobadi et Afre- 
siab ilium orbis tractum inter sc partitos fuisse; ut et ill! quidem cederet Iran, huic vero Turan, 
hodieque etiam Iran sibi rex Persarum vindicat; Turan autem magnus Tartarorum Khan. — Castel, 
104. This word Turan is from the Sanscrit, and equivalent to Turk, or Mogul, or Mongul, the Equites, 
or Horsemen, the Pahluwans, or Celts. rT^ Tur, Sans, root, move with speed ; rT^T Tura, 
speed; cf^JT: Turagah, a horse; cT^?]" j Turangah, a horse; pfT Toor, Sans, root, make haste, 
injure (Dhatus, 64) ; ^"^UT Twaranay, make haste. The Grand Khan on more than one occasion 
has described himself, — as him whom the Lord in his wrath sendeth unto the nations, evincing his 
subordination to these dispensers of vengeance. Afrasiab is titular to the Turan kings. The wars 
of Afrasiab and Siavash are of ancient date, and assigned in the East as " the beginning of revenges". 
One Afrasiab was killed by Rustam : they probably are the giants or the high. ;l,i\ Afraz, Persian, 
altus, excelsus ; ,-j^ Afrazi, elevatio. By Notamanus the epithet is explained to mean, the man 
above, i. e. beyond, or over, the river (ab), trans-oxanus, as Eeran was infra-oxum. The Scripture in 

G 



42 

many of them in my younger days always spoke of themselves in the feminine (and in 
the third person), and in a phrase exactly equivalent *o the Latin " se ipse fecit"; 

various instances applies to them the epithet of coming with speed. The Ung-Khan, or the Grand 
Lama, appears to have been considered the Lord of the Angels,— a title also of the kings of Ethiopia, — 
which has given rise to the reference of Prester jan to both these countries: the word Jan or 
Janms denoting Ilaruth or Master; and Prester or Ferishtah: ttpDDID Peristhaka, Chald., cursor, 
nuncius, legatus (Castel, 3073) 5 fcLyj Feristeh, Pers.; iTlNnDlfl Feristadeh (Pers.), angelus 
(Gen. 1G, 7 ; Castel, 2,414) ; and is the import of the name of the Indian historian (the messenger); 
. y S.L~,i Feristadan, mittere. The same word signifies a pigeon (a messenger pigeon, the dove of 
Assvria, the destroying Iona), and is the import of the pigeon sent forth from Noah's Ark; the 
black and white pigeons at Dodona, of Herodotus ; and the import of pigeon generally in Scrip- 
ture, and used for the Holy Ghost ; it probably is also the origin of the name of the Pharisees ; 
W~\D Farash, Heb., exposuit, explanavit; t£H2p Mifaresh, interpretans, interpres; W~\§ Ferush, 
prolatum, effatum, spoken, declared; expositio, declaratio, interpretatio ; ]^1Q Ferishan, miracula, 
mirabilia; KDt^HS Ferishta, extensiones />ro/?ne mirabiles; nWH2 Farishutb, mirabile, mira- 
culositas, mirabilis operatic (the working of miracles) [Castel, 3086) ; &T\B Farush, Pharisaeus, vitas 
sanctimonia, cultu et vestium diversitate ab aliis hominibus separatus, Monachus ; PI. D^THD 
Farushim, 7 eorum genera. — Castel, 3086. This seems the original import of the word tJH"l£) Farush, 
separatus, abstinens, continens, temperans ; devotus, an oblique or derivative use of the word, 
denoting these reputed Holy Messengers. ^jjAo Daruwi, Pers., medicamentum quoddam demen- 
tiam inducens, res quaevis quae mentem emovet ; jiJL»& ^s;\^ Darui Hushbar, i. g. ii.jJ.Vj Thathu- 
leii (nettle? viz. a stinging or venomous plant), Datura. — Castel, 2, 255. This Bolus of Datura 
is in India called the Pigeon's Egg, to which its seed capsule or fruit bears some resemblance, and 
has a powerfully stupifying effect ; and is said to be used by fraudulent Chinese merchants in their 
dealings with their customers, to facilitate deception and imposition. The abomination thatmaketh 
desolate is rendered in the Syrian text, — abominatio obstupefaciens: from some of the Arabian 
poetry, it appears that pigeon and poison, or poisoner, were equivocal terms. Aa»~ Hhamam, Arab., 
columba [Gen. 15, 9); columbus, palumbes, turtur; quicquid definitum, decretum est. <*!,*=*. 
Hhemam, mors, lethale fatum, et ejus exercitium seu actualis impletio [Castel, 1270, 1271); 
Q'En Hhamim, Heb., pro pane calido, Plur. ^^DP! Hhamimin, Gloss., stercus columbarum ; 
tfDin Hhuma; or NDEin Hhumatha, fervor, furor; NMIl Hhamima, cubile; nDlIl D'DTf 
Hhimim Hhumathi, philtrum, herba accendens venerem. — Castel, 1269. 

When Paul, who seems to have been a brother of more than one fraternity, was asked, Revilest 
thou God's High Priest? having perceived that the one part of the Council were Sadducees, and 
the other Pharisees, he exclaimed, " Men and brethren, I am a Pharisee, the son of a Pharisee : of 
the hope and resurrection of the dead I am called in question. And when he had so said, there 
arose a dissension between the Pharisees and the Sadducees; and the multitude were divided. For 
the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess 
both [Vide note, p. 26). And there arose a great cry: and the scribes of the Pharisees strove, 
saying — If a spirit or angel hath spoken to him, let us not fight against God." — Acts, 23, 6. This 
spirit or angel was no better than the inspiration of Apollo (Shaul or Paul) ; and Christ, it will be 
observed, makes little or no distinction between Sadducee and Pharisee. Their Jiope of resur- 
rection was of the same nature with that of the people of Moluck [Vide note E, page 21). The 
Pharisees were the professed adherents to the Muth, or the Abyss, the Angel of the bottomless pit, 
the spirit; the Sadducees, the proper Adamites. 



43 

" she did it her nainsel," " she did it her own self," for I did it myself. Many instances 
might be pointed out of the affinity between the Sanscrit articulations and Scotch, 
which I will more particularly show in the Appendix. 

Probably the word Aish is allied to, if not derived from, the Sanscrit T^fUfJ Ishana, volition, 
desire (Gram. 4'JG) ; D*t^W Aishim, vocari Maimonides affirmat Angeos qui locuti sunt cum 
Prophetisj iisque apparuerunt in visione Prophctia:, quia illorum gradus proxime antecedit filio- 
rum hominis (Castel, 105) : that is, those who delivered to the Prophets the will of God. Nothing, 
however, can be more certain from the evidence of Scripture, than that the Angels of the Lord 
were human and corporeal personages; Plt^N Aisheb or Isheh, mulier, fcemina, Virago. — Castel, 
104. Bochart supposes, and I apprehend correctly, that this is the derivation of the name " infelicis 
Elisae of Virgil, al or el, Isheh (the Virago)," whose unfortunate desires were gratified to her de- 
struction. T13" Ish, root; TTEf" Ishi, desire (wish), Sans. — Grain. 4 76. 

'• Surnmo uhdarunt vertice nymphae. 
Ille dies primus letlii primusque malorum." 

The name Dido is of the same import with these men beloved of God ; "111 Dud, delectus, amicus ; 
pnil Dudeh, amita. — Castel, 668. If the Irish word Isi is the same, or of the same import with 
Heb. Aislieh, as it probably is, and his, the Egyptian goddess, it evidently means the yvvaL% 
yvvaiKcov of the Greeks, the supreme woman, the woman of women, and is probably the source of 
the female name Isabella, Bcal-tme or Beil-tine, ignis Beli, May-day, the queen of May; Beala, 
Irish, to die; Beal, a mouth; Bealad, anointed [O'Brien) ; as Elisa-beth seems the same name with 
the Arabic article and Beitb, J"V2, Heb., Chald., Syr., /Eth., Arab., donius, sepulchrum, schola, 
career; Scotch, booth; bod, Lapland, a tavern, the mistress of the lodge. It is from this word that 
the name DIDO Beith-us, Bajethus as written by Castel, is formed, from whom both the Saddu- 
cees and Karaites derive, the adherents to the law (rule) of Moses, and nothing else : nom. prop, viri, 
cujus condiscipulus fuit pTT^ Tsadok : hi duo negarunt legem oralem et crediderunt soli Legi 
scripts): ab his ortae duae sectae, quae Karcei etTzaduccei dictae. — Custet, 346. S&rn-betha, the most 
ancient of the Sibyls referred to Egypt or Babylon. These Karaei arc the same people with the 
Carians, who cut their foreheads ; 'DT Usi, Heb. ; ^j^ Usi, Arab., juvare ; quod pauperes in 
oriente earn sibi mutuo prasstant ; ^^^c. Musi, Moses, Arab., which is referred to this root probably 
correctly, viz. the help, or coadjutor of the Lord. "Curse ye Meroz, curse ye bitterly the inhabitants 
thereof; because they came not to the help of the Lord, to the helji of the Lord against the mighty." 
— Judges, 5, 22. DDT Usas; im*u.* Usus, inspiravit, suggessit, dictavit illi animus suus vel Satan ; 
(J*!.*.*} Usuason, suggestio et instinctus dasmonis; fjji.^,)\ Al-Usuason Satanas, suggestor mala? 
machinationis (Castel, 950); Usuason, mussitatio, susurrus. — Ibid. (Vide note H, page 26-27, 
note ', page 26.) This seems the same word differently written and pronounced with ,^ v .> 
Hasahasa, Arab., or ^^js. Hasheson, or Xm^m.^ Hashasaton, plur., j_^,^^ji Hasaueson, mussi- 
tatio (hush, Eng. ; whisht, Scotch), mussitatio, clandestinus sermo, voces et susurri dasmonum, dux 
et princeps D/emonum. — Castel, 872. This is the origin of the word Assassins, the Batenites or 
followers of Hasan Saba, the old man of the mountain of the Crusaders, by whom there is no 
question the Templars were initiated ; who have been most absurdly supposed to have introduced 
freemasonry (of a much more ancient date in Scotland), as they did this wickedness into this 
country and the rest of Europe. The Baal of the Jews ; IVQ /V^ Baal Barith, the lord of the 
covenant ; the godfather of the circumcision : conpater, susceptor pueri qui circumciditur, Arab. 

g2 



44 

Before, however, quitting the method of Sanscrit orthography, it is well to notice 
one remarkable defect so carefully guarded against in the Ethiopian, — that two points 

_\.^ \\ J. Wall al Gahad, nomen idoli videtur habuisse speciem membri virilis in quo stabat 
Bignum foederis; ^ibyH Baaldin, i. q. pJH3 Gargaran, gulosus ; 3J Gryy, Sans. »root, swallow, 
French, avaler, and is the same with Al Huth, the fish, the Whale, hiatus, the abyss. Mr. Wil- 
kins quotes a Sanscrit authority in his Grammar, which he literally translates " the fire at the last 
day destroys everything in the mouth" »mWoo Kolas, Syr., abyssus, profunditas ; (aou^o Kalisia, 
ecclesia ; N"D ,l 7p Kalisiia, Heb. ecclesia ; D ,,l 71p Kuliis, thunnus. This is of the same import with 
Heb. Thanin, the Crocodiles, or Leviathan, the devourer, the abyss [vide note C, page 18, 20, 12) ; 
Dbp Kalas, sors ; D^p Keles, subsannavit ; f^fffrT Kil, Sans, root, sport or play {Dhatus 26) ; 
^7; Kal, Cast, throw {Ibid), the casting of Purim; f^ic?J Kil, Cast, throw {Ibid) ; DTlp Kules, 
Caput, galea, cassis; D^lpO Ma-kulas, Galeatus, dicitur de agno Paschali, qui totus assabatur cum 
capite, cruribus, et intestinis; pedes autem et intestina a latere ligabantur inter assandum, et circa 
caput ; unde D71pD HJ Gadi Makulas, quasi armatus, instar hominis galea in capite, et ense in fe- 
more muniti. — Castel, 3352. This designation comes, I apprehend, from the Syrian Kolas, the abyss, 
and is from the same absurd superstition, which supposes that he afforded the means of passing the 
gulf over which extends the bridge of Sirat, across which the popular Arabian tradition asserts that 
Mahomet, in the form of a ram, will transport the true believers, who are, in the condition of fleas, 
to find shelter in his fleece, when he will at one bound overleap the bridge, which is as sharp as 
the edge of a scymitar, by walking along which the infidels are to find their way to Paradise, with 
the gulf of Hell beneath to receive them. The Miles Mithraicus is derived from the same ancient 
and very absurd creed ; and all those military combatants who profess in their Batenite conflicts to 
fight against the enemies of their own supposed god. 

The use of the hieroglyphic of the Fish, Crocodile, Leviathan, is universal for the abyss or destruc- 
tion (Heb. yin Thanin, draco, balsena, cetus, serpens, crocodilus, et thynnus (the Cod-fish), fumus, 
vapor) ; ^jj Thanin, Arab., thunnus, piscis : ,ojJj Theneinon, species piscis dentati scevique ; 
^jj; J^ Al Theneinon, sidus draconis ; Pers. jJ*uJi> Hastabar, locus in ccelo qui sex occupat signa, et 
cum planetis locum mutat ; h. e. eccentrici et ecliptici segmentum, cujus initium draconis caput 
et finis cauda. The Rahu and Ketu of the Hindus, the ascending and descending nodes, i. q. Dl^iTi 
Behemuth ( Job. 4 ; Castel, 3917); ^,Q>aovo Behemuth, Syr., serpens, Satan. — Castel, 292. This 
word Behemuth is compound; HH^ Baheh, Heb., inanitas, vanitas, res inanis ; oiao Buh, Syr., 
inanitas, vacuitas incomposita re {Castel, 289) (Chaos Abussos, Greek), and fTlft Muth, mors, the 
empty place, the void of death, the void of space, in which the universe was contained : — 

" Namque canebat, uti magnum per inane coacta, 
Semina terrarumque, animseque, marisque fuissent, 
Et liquidi simul ignis." 

Virg. Eclog. 6, v. 31. 

" Perque domos Ditis vacuas, et inania regna." 

jEn. 6, v. 269. 

D!"Q Behem, and flftrp Behemeh, and J~)/?rQ Behemeth, bestia, jumentum, pecus utriusquesexus; 
♦0!"U Bohemi, armentarius, pecuarius (a Bohemian) ; g A j^ i Behemeth, animal, Brutus, Bestia, are 
formed in like manner from Bcheh, inanitas, res inanis ; and \>i2 Min, species, viz. the species void of 
reason, as we speak of the rational and irrational species, or the rational and irrational creation ; ^ 



45 

like the Sanscrit Visargah are placed at the end of every word, which, in the Sanscrit, 
is so totally neglected, that the terminal letter, or sound of one word, is implied by 

Buhemon, Arab., nudi, vacui ; JTftniin W^ Nafash He'Behemith, anima bestialis, i. e. sensitiva 
(Castel, 292), sufficiently marking the force of the distinction. The Latin word Orcus seems of the 
same origin in point of primitive signification, in which sense it is Basque. Orca and Orzca, Ba. : 
Orca, Spanish, cspecie de ballena, es voz Bascongado (de donde tambien la tomo el Latin), que 
significa a dcntelladas, por tener muchos, y terribiles dientes. — Larrarn. 2, 128. In this sense we 
speak of being in the very jaws of destruction, for being in imminent peril of entire perdition, and of 
the jaws of death. Bernal Diaz describes in the great temple of Mexico, from his own observation, 
besides the statues of Iluitzilopochtli and his brother, the god of hell or the abyss, a third idol, tin 
upper part of which was human, and the lower a fish, which was said to contain the germ of all 
created things; the Dagon of the Syrians; JJTT Dagon, frumentum, Hebrew, Chald. and Samaritan, 
non spica mutica s. virens, sed plene et perfecte matura {Castel, 6.57), i.e. ripe seed, fit for germination, 
seed-corn, Scotch : " semina terrarumque, animaeque, marisque fuissent." This is the same thing with 
the Ark of the Covenant of Moloch. The Ark of the Covenant of the Lord God, probably strictly 
comprehended, according to the Sadducees, and adherers to the Mosaic authority, on/;/ the multifa- 
rious inflictions with which the Lord God in this life chastised his refractory devotees and those 
who hated him and their posterity; but seems afterwards, by the generality of the Jews, to have in- 
cluded both : the sufferings of both, however, they appear to have considered entirely as corporeal 
inflictions. The common word for Hell is D^HJl Gchinnom ; l±ou Gchina, Syr. [Castel, 502 ; 
ii iN . Gina, Gehenna, inferi (Castel, 540) ; Wif^'i Gahanamy, and ^A^^ 3 Gaanam\ . .Kth. ; *.xp- 
Zjahanam, Arab., Gehenna, infernus, et ipse infernus ignis ; *J^=- Zjahenom, profundus puteus (the 
pit of hell). — Castel, 502. To these words is allied Syriac Il^l^v Ganina, absconditus ; h-»j. 
Ganiza, id. Sam. /TrtVsi*! Ganuni, penetralia (Dent. 32, 25), terror [within)', 'J^ 7 ?: Ganeny, JEth., 
diabolus, daemon, phantasma; ^^ Zjan, Arab., amiculo ferali involvit et sepelivit mortuum, 
in passivo daemone obsessus, et insanus fuit ac furiosus, et trans, daemoniacum insanumque fecit, 
recondidit, occuluit, sepelivit ; ^a=- Sjananon, sepulchrum et involucrum ferale ; j>- Zjan, 
daemon, genius, spiritus, angelus seu ipsum eorum genus, quia tectum et invisibile est (cum He fin.), 
daemones et insania, inania. — Castel, 5/7- These are the Jinn, the same with the supposed 
angels and spirits of the Pharisees, and opp. tm .^Jj Anason (Ibid), viz. men, a fraternity of men, 
the Enoshim, or poisoners, or compellers, the angels of the Lord God ; ,^\ Anoson, turba homi- 
num seu Arabum, aliquo loco degens, et subsistens quasi consuctudine, et consortio sociata ; iJM X\ 
Anason, qui nobis intimus est, socius, et intimus amicus (a brother), et perquam familiaris, pro ^jS 
Ansa, i. q. IJi J.\J Nafson, anima et alter ipse ; (JM X\ Anason, genus humanum (our fellow crea- 
tures, fellow citizens, fellow countrymen, distinguished from such adjuncts or intimate associates); 
iJ^AjS Anasei, homines, Sinff. homo; l j M jS Anason, genus humanum medium inter (w*r\« Wahhas, 
quod genus brutorum s. ferarum est, et ^ Zjinnon, quod daamonum et spirituum est; D3tf Anas, 
Heb., coegit, exegit (Esth. 1,8); it is opposed as compulsion to free will, Chald., coegit, vim aut 
violentiam intulit, diripuit, depopulatus est, oppressit, violavit, vi pudicitiam eripuit, Syr. id. — 
Castel, 161 (this is the same with the Gorm, Irish ; Gar, Scotch). (Vide note, p. 28, text.) P"0N or 
Enos, Chald., coegit, vim aut violentiam intulit, violentus, pi. * , P'0tf Onasin, ubi nostra legunt, et 
exponunt Calumniatores: sic etiam dicuntur qui in occulto Judaei, non ev tm (pavepco. — Castel, 
161. (The prototype of the concealed Jesuits.) Apud Rab. ; D3TN Aunas, vi comprimens vel stu- 
prans virginem ; nD"0tf Anusch, vi compressa vel stuprata. There is the most abundant evidence 



46 

■a consonant, while the initial of another is expressed by the vowel sound which the 
consonant includes, so that the sense and a knowledge of the language alone serve to 

of these forcible atuprations of the youth of both sexes in all the ancient mysteries. Vk?l: Nyshishy, 
.Kth.. consessusj AA: rlVul Yla Za'nyshishy, qui ex consessu.— Castel, 2417. It is evidently the 
word from which the Nysa, the holy, where the rites of Bacchus were performed in ^Ethiopia, is 
derived. It was to this place that Jupiter was supposed by the Greeks to have carried Bacchus 
(Dionusos), who, immediately on his birth, he had sewed up in his thigh: icai rjveiice e? Nucrav rrj 
tV Aiywrrov eovaav ev rrj AiOioTriy. — Herod, 2, 146; Wesseling, 175. AlOlottg^ ol Trpocrovpot, 

\r/vTT7(o ol Trspi re Nvinjv T7/v Iprjv KdTOtKTjvTai, teat TO Aiovvct(x) avayovat ra? oprat;. — Herod. 

.;. \)~. These were said to eat the same food with the KaXavnat IvSoi, that is to say, were of the 
same caste, and to live in caves cut in the earth.— Ibid., Wesseling, 246-247. \fi$\ Nyshishy, Nicaea, 
ubi primum concilium generale habitum fuit. It appears that the Athenians were called anciently 
by the .Ethiopians AA ; H^lVl "^la Zanyshishy (qui ex consessu), probably from the Eleusinian 
mysteries ; what seems authentic in the accounts of these mysteries (which one and all of them 
were attended with abominations), and particularly the Iavr^o? and la/cxayooyoi, the 'lepa 68os, the 
'lepa avKos, the holy fig tree, the bridge, and the \ivo-rtKr] eLaobos, the mystical entrance, all indicate 
its affinity to these superstitions. f^Sf <^ Nishada, Sans., a sitting (Grammar, 586) ; f^f^"?^ 
Nishadya, retirement (Grammar, 474); f^fajtgj": Niseethan, night, or midnight (Gram. 490) ; 
fiTSTT Nisa, night. — Dhatus, 57- All these orgies or lodges for working miracles and wickedness, 
under the mask of religion, and in the name of the acts of God ! ! ! were held at night : " Dionysius 
Sabazius cultum noctu et secreto (sic enim fcedi coitus assecla suadet pudor) introducunt."— Diod. 1, 

p. 24y. 

" Nox et Diana quae silentium regis, 
Arcana cum fiunt sacra." 

Hor. Epod. 5, 51. 

The nocturnal was one of the epithets of Bacchus, and he was represented seated on a celestial 
sphere above the stars. The Cannibal Caribs, like all the Cannibal races, and the followers of Mo- 
luch, recognised the immortality of the soul, and their Boyes or guides professed exaltation to a pin- 
nacle of perfection, as high as the Caliphat of the Sufies or Batenites. They called the Sun Hueyou ; 
Houeyou ago, Hueyou Bouken, " e'est le nom dont les Dieux pretendus des sauvages les flattent; 
car ils ne les appellent sublunaires, mais s'il se pouvoit dire, sur-solaires." — Raymond, Die. Caraibe, 
1, 264. 

I have thought it worth while to illustrate the import of these words, in order to show the con- 
stant distinction between the spiritual and corporeal sects, which appears also retained in the 
notions formed of D3i"0 Gehinom or Gehenna, hell. Inlibro antiquissimo Zohar in Gen. (Col. 205) 
dicitur duplex judicium Gehennae, aquae et ignis (Castel, 501); from which arose the custom of 
burning and drowning, as an expiatory death, by fulfilling in the body the prescribed punishment: 
hinc forte D. Hieronymus, aliique primitus accepei'unt quae de duplici Gehenna ignis et frigoris 
scripserunt. These notions of corporeal inflictions have all, however, arisen from the gross concep- 
tions of the Sadducees and those Adamites who considered human nature to be dust or purely 
terrene : " His adde," Castel observes, " quae habet Jos. Castil. ; sunt duae inquit species Gehennae? 
superior et inferior; una ad corpus in seculo isto, alteram ad animam seculo venturo; locus 
autcm comprehendens haec omnia vocatur ttpHtf Arka, quia in eo sunt Gehinnom, portae mortis, 
umbra mortis, puteus corruptions, et cetera inferni nomina. — Castel, 501. This is the Ark of the 



47 

discriminate them; as for example: Jr^rSjyfrcftqTSJT^- Gach'hch'hatyananta, 
Panthanah ; Ananta, goes the road. — Gram., 613. Where the terminal q" y of gatch- 

Covenant, in various languages; the Hebrew word for which is pltf Arun, area, loculus, feretrum, 
a coffin (Castel, 221), a mummy-case, a receptacle for the relics of the dead: Joseph died, and they 
embalmed him, and he was put in a coffin; ;*ntf Arun, in Egypt (possibly a nekropolis) ; (Genesis, 
50, 26). ^0^: Thabothy, iEth., area, mensa, ad celebrandam sacram synaxim adhiberi solita 
(Castel, 38G) : it appears this is a coffin marked with the /Ethiopian cross, or equal armed cross, 
which denotes space, the four quarters of the heavens, and is the mark of the Digambara Jainas, or 
those clad with the Desas, which they explain, the regions of space. These ought either to go naked 
(the Gymnosophists of Ethiopia), or to wear a brick-coloured, or tawny (an orange red) dress (the 
Ilamyarites). Out of this coffin the Ethiopians take, or did take, the consecrated bread, as the 
body of Christ, and administer the Sacrament. The Thabothy is, I apprehend, the name of the 
ancient Thebes, near which there is an immense Nekropolis, or City of the dead ; that is, a place of 
reception for mummy-cases. Mount Thabor, on which Christ is supposed to have been trans- 
figured (if it was not, as Pocock surmises, on Shaphat), seems to be of the same or a similar import. 
I'r^-L Thabora, Syr., contritio, pneda, columna ferrea molae (the Ilareth, Haruth, or Pivot, — of the 
same import with the destructive effect of the hammer) ; <\ SyV Thabor, Samar., percussit, percussus 
fuitj^jj Thabara, Arab., interiit, periit, fregit, in partes exitio dedit, perditio, fractio (Castel, 3867) ; 
jxi Thabaron, exitium, interitus, Orcus (ibid.) ',jjx\j Thabor, nomen montis (ibid.) ; Gefti Egyptian, 
rippus vinctorum. — 1). ('. 32. These are the same with the stones of the pit, and the stones of 
destruction ; D*7lj5 IT 3 'J^tf Abeni beith kolis, lapides domus kolis, qui erant tres lapides, quorum 
unus bine, alter illuc ponitur, et tertius super illos utrumque tegens. — Castel, 2152. This, it will 
be perceived, is exactly the method on which Stonehenge is constructed, and an investigation of 
the native Persian observances, which have succeeded to each other, in the formation of the Guebre 
religion, would make it sufficiently evident that it is the same superstition. These are the stones at 
which the Mahomedan rite of throwing stones, as the lapidation of the devil, is practised : " ad hos 
lapides projicicbantur alii lapides certo ritu et cultu, unde (Sanhed. c. 7, f. GO) legitur qui projecit 
lapidem.Ad Markolis, committit idololatiiam, quia hie est cultus ejus; hinc projicere lapidem Ad 
Markolis, proverbialiter usurpatur de re impia et abominanda (Castel, 2152); D'VlpIS Markolis, 
Mercurius (altera. 7 and "1), statua Mercurialis, idolum Mercurii, cui cultus certus fiebat; priscis et 
Dwlp JT2 Beith Kolis, domus kolis dicitur." — Castel, ibid. The Hebrew word ]T"ltf Arun, for 
the ark, and the Latin Urna, the receptacle of the ashes or relics of the dead, and of the lots or 
purim (the dice box) seem all to be from the Sanscrit root ZTGT Oornu, cover, veil : 

" Daedalus, ut fama est, fugiens Minoi'a rcgna, 
Praepetibus pennis ausus se credere coelo : 
Insuetum per iter gelidas enavit ad Arctos ;" 

****** 

These were the Pichts, or Alps, or Artificers : 

" * * stat ductis sortibus urna, 

*r* *t* *r* "l& "}* tF 

Hie labor ille domus et inextricabilis error." 

Mn., 6, 12. 

The substitution of the rule of fortune for that of right, reason, and industry. v:as the source of all 



48 

'hch'hata, serves for the initial of the proper name Ananta (Gram., 613); which 
passage lias a mystical import. Aianta is the infinite, or end/ess, the immortal (spirit), 
and the road refers to what is called in the Sanscrit, Mysticism, the road which the 
•rods travel, and alluded to in the Eleusinian Mysteries, in the great Mexican mid- 
night festival of the binding- of the years, and probably, in all these mystical rites. 
The circumstance, however, serves to indicate the accommodation of the principles on 
which the language has been constructed, to what may not inaptly be called the 
method of conglomeration of significant elements. 

In various instances, a list of which it would be tedious to specify, the affinity 
appears between the Sanscrit and words of the Celtic dialects spoken in this country, 
contributing to show the probability that a speech, of the Sanscrit or Gothic derivation, 
was the language of the people anterior to the Celtic. 33"^ Khur, Sans, root, cut; 
example, the husbandman, cuts ; ^"^frf Khurati, the corn ; ^"^: Kharah, a razor 
(Dhalus, 32) ; Carran, Irish, a reaping-hook (O'Brien), which is our word shear, 
shorn, from the permutation of the hard and soft C (vide p. 34) • hence Caor, for 
a sheep, what is shorn; Caor-len, a sheep fold, Brit.; Cor-lan, a sheep-fold (Lann, 
Irish, a house, a repository, or treasury. — O'Brien. Beac, Irish, a bee ; Beac-lann, a 
bee-hive. — O'Brien). This is the root of the word corn, what is shorn. r[ Tryy, 
Sans, root, traverse, cross, pass over a river, or the like (Dhatus, 58) ; Traidd, Welsh, 
trajectio (Davies) ; Irish, Tre, Tri, Tres, through; Lat. Per, Prae ; Treidim, to 
pierce through, penetrate; Treydy, Wei.; Greek, rpaw, perforo ; Treadad, Irish, 
idem; Treigim, Irish, to leave, or quit ; Treigean, a forsaking; (example, " a great 
evacuation in the midst of the country," O'Brien) ; viz. emigration going beyond sea ; 
Lat. trans. It is from this, that trade, and trades, and trade wind is formed, implying 
foreign commerce, or trans-port. It appears, that on the first revival of industry, a 
merchant who had three times crossed the sea was entitled to be considered a. gentle- 
man, probably the revival of an ancient usage. In Scotland, the Pichts, who had early 
resorted to arms, preserved these martial habits as citizens and merchants. After the 

mischief ; Urac, a bottle, a small pail or tub ; Arc, a chest in the form of a ship ; Arc, the body ; 
Arc, a dwarf [O'Brien) ; urchin, Scotch. 

I have already extended this note to an unreasonable space, and must desist from pursuing the sub- 
ject further (compare note C, p. 18, and note B, p. 6, note 2), and shall only observe, that Markolis 
is not Mercury in any sense of the word, but the Tyrian Hercules; ~\i2 Mar, Chald., dixit (the Ipse 
dixit of the Lord) ; 1i2 Mar, dominus, herus, Babylonice pro Heb. 7JO Baal, Hem pro ',3T7tt 
Adonai, et WW Aish, dicitur; ]"1D Maran, dominus excellens et summus qui praeest reliquis 
sapientibus ; KITE Marua, dominium, potestas, tyrannis — and Kolis, the abyss, the prince, or 
angel, of the bottomless pit. The Syrians who give the same import to Mar, understood the nature 
of this personage in a different sense. " jpo Mara, dominus ; hinc papav ada, Syr., NDtt |^D Maran 
atha, dominus venit; qua extremum anathema judicabant, quo homo, omnibus poznis humanis major, 
committebatur judicio severissimo anathematis divini; quasi vernal dominus ipse et eeterno exitio 
feriat."—Castel, 2128. 



49 



substitution of the casting of Cavels (^fjf^: Kayliah, Sans., play (gamble). — Dhatus 
26), as an appeal to chance for right, and equity, and law, "the wager of battle" 
appeared preferable; but by the Scotch law a burgess who was past the military age, 
was not compelled " to fecht the singular combat." Tan, or Tain, Irish, a land, or 
country, a region (example, the southern region of Ireland, O'Brien), and probably is 
the Sanscrit root ff?T Tan, extend, expand, spread (Dhatus, 61) ; that is, the tract of a 
country. It is a common Scotch phrase, the length and breadth of Scotland, for the 
whole country of Scotland. This is the word in use over a great extent of the world : 
Hindu-stan, Turki-stan, Farsi-stan, Kabuli-stan ; that is, the tract or region of the 
Hindus, of the Turks, of the Persians, or people of Kabul, &c. Tanah, Malay, region, 
country, land ; <j^FT Dal, Sans, root, divide (Dhatus, 70) ; Dal, Irish, a division, por- 
tion, or lot (O'Brien) ; English, to deal, — to deal the cards, to divide the cards ; Dail, 
Irish, a share, a portion ; Dailte, Irish, dealt, parted or divided. — O'Brien, 129. ^"rEf 
Vach, (Vatch) Sans, root, speak, talk, dictate (Dhatus, 127); ^"|c£, Yak, speech. — 
Grurn., 11. In the spoken dialects the word is pronounced Bilk, or link ; Hag, Irish, 
a word (O'Brien) ; Faigim, Irish, to speak or talk; Faig and Faid, Irish, a prophet 
(O'Brien) ; ^"^ Bhat, Sans, root, talk (Dhatus, 95) ; Fuac, Irish, idem ; cT7[ Vug, Sans. 
root, quit, leave, avoid; Fagam, Irish, to quit, or leave, or forsake (O'Brien); Fuga, Lat., 
&c. jpTJ Mur, Sanscrit root, surround, bind together: example, — the husbandman sur- 
rounds the cottage with thorns (Dhatus, !()(>) ; Mm aim, Irish, to trail in, to immure 
(O'Brien); Murare, Lat. ; Mur, Irish, a wall, or strong bulwark, id. (a fenced place). 
The Sanscrit seems also the origin of our word, to moor, a ship ; moorings for fastenings 
or bindings. S[fj" Sec, Sans, root, sleep; SQ2JTf5T Sayami, I sleep. — Dhatus, 138. 
The word formed from this in the spoken dialects, or from which the root has been 
refined, is Soona, to sleep ; Soo-jao, go to sleep ; Suan, Irish, sleep ; Suan-tac, drowsy, 
sleepy, &c. HJcT Suk'h, Sanscrit root, give pleasure, make happy (Dhatus, 157) ; 
Suba, Irish, pleasure, delight (O'Brien); ^\ Stree, Sans., a female; TJff Puns, 
Sanscrit, a man ; ^U[ Strainah, feminality ; ^"|^ Streetvah, woman-kind ; ^"XffT 

Streeta, clfeminacv ; CRcf Punsnaii, manhood (Gram., 532) ; Stri-brid, Irish, a 

o 

harlot; Striopac, Irish, id. ; Striapac, fornication; Posad, Irish, corrupted from 
Bosad or Bosud, the only word in the Irish language to signify marriage or wed- 
lock (O'Brien) ; 1 apprehend, from the Irish Bas and Bos, a hand, the palm of the 
hand (Id.), denoting both a man, and the taking of the hand; mf^T Pani, Sans., the 
hand. Hence Pamy, Scotch, for the chastisement in Scotch schooling inflicted on the 
hand; a Punch, Eng., for a blow with the fist; Pani Grahi, Sanscrit, the taking of 
the hand, — the term for the Hindu nuptial rite. These instances might be extensively 
added to ; but as the affinity of a great part of the Irish language with the Anglo-Saxon, 
or more properly speaking, the Scotch or English, is indisputable, and the affinity of 
the Sanscrit to the Gothic family of languages generally admitted, I do not think the 
subject requires further illustration. 

H 



50 

Such facts seem all to indicate a primitive affinity between the significant elements 
of sound, which, on various principles, have been combined into very different forms of 
language, but which, originally, and in the first instance, seem to have belonged to a 
language formed on philosophical principles, but constructed on the analytical process 
for discriminating our ideas,, and accommodating the oral signs for them, and the 
method of their combination to the natural order in which we are led by our intellectual 
constitution, to connect, arrange, and combine our thoughts. The Greek and Latin 
have, as I have before observed, endeavoured by the synthesis of import attached to 
the root or theme by variations of inflection, to produce the effect in signification, 
which is in the English, in a great degree, retained on the principle of the adaptation 
of words to this process of analysis; while the Basque in its present form, is referable 
to the class of languages which complicate the structure of words into a phrase or locu- 
tion. If an opinion may be formed from Larramendi's Dictionary, it seems to have 
derived its significant elements from a great variety of sources, which have all subse- 
quently been operated upon by the rules of its grammatical structure ; and the vast 
number of nations* who, from the most remote ages, have held possessions in Spain, 
sufficiently accounts for this variety. It is, no doubt, a very ancient and original lan- 
guage, compared with those now spoken in Europe; but the character of its primitive 
wordais so various, that it is impossible to refer it by etymological analysis to any one 
form of speech : Celtic, English, Sanscrit roots may be all recognized in its Dictionary, 
with a vast proportion of words not referable to either. The termination of the word 
serving as the infinitive is not fixed, — as in most other European languages, neither is 
it denoted by any particular particle. "There are nine and twenty conjugations of 
the active verb and each has its own terminations and specific distinctions, and each 
dialect has its own." — Larr. Arte de Bas., p. 357. In point of fact, no inconsiderable 
proportion of the words, which are the infinitives of verbs, terminate with the du or tu, 
which prefixed is the sign of that tense in the English, and applied to the radical word 
in such a way, as to give rise to the supposition, that in some form of language spoken 
in the country, and now incorporated with the Basque, it once was grammatically 
applied to that purpose: e.g., Gastega-£w, Castigare ; Bea-Zw, and Bequira-^w, inspi- 
cere ; Mea-^w, Ba. (mir-ar, Span.) ; (these seem from the same roots with Mirror and 
Beacon, and possibly Lat. video) Beada, Ba. intuitus (mean, Irish, manifest); dasta-ta, 
gustare, probare (to taste) ; Dasta, degustatio ; Chasquin-dw, castum efficere (Scotch, 
to chastify) ; (Caid and Caig, Irish, chaste, pure ; O'Brien) Quen-du, oculares ungues 
detergere. These examples are all taken from one page of Larramendi, 1, 182. Ulen- 
du, car-minare, Span, cardar ; Carga-tu, Becar-tu, Zama-tu, onerare; Carga, Be- 
carra, Zama, onus; Carga-lu, imputare noxam alicui ; English, to charge a man with 
crime, to charge the jury; Carga -tu, Sucai-Zw, to charge or load (a gun); Carga, or 

* " In universam Hispaniam M. Varro pervenisse Iberos, et Persas, et Phcenicas, Celtasque, et 
Poenos, tradit." — Plin. lib. 3, c. I, p. 124. 



51 

Sucaya, mensura pyrae, pulveris, a charge ; Aurque-tu, Beta-tu, in mutuum conspectum 
venire; Beca\-du, comparare ; Artequista <u, navem reficere ; Span, carenar; Arte- 
quistea, navis reparatio ; Zuas-ta, Zuren-du, exedere ; Span, carcomer : these are all 
taken from pages 174-175. Canoniza-ta, canonizare ; Cansa-lu, Neca-tu, Arica- 
tu, Una-fw, Laa-/w, Enoya-£w, lassare, fatigare (this last word seems the same with 
French ennuyer); Nequea, Neca, Arica, Laa, Una, Unas, Suna,Aunoa, Lassitudo, defa- 
tigatio. In these instances, as in many others, the noun for the active cause or the occa- 
sion, is formed by the er, as in rider, flyer, doer, &c. : Causa-era, Neca-era, Auca-era, 
Una-era, molestia, taedium, an annoyance, or annoyer, a vexation, or vexer. These are 
all taken from pages 168-161). In such cases it is evident the tu and du are used as 
equivalent; some principle or analogy of euphony, probably determining their respective 
application; and if its accordance with the English formation of the infinitive is admitted, 
it will contribute to confirm the justice of the reference of the English prefix to the 
verb, do; the Basque affix being in various instances commuted for the verb eguin, to 
do, facere; Gur-tu, or Gur-eguin, adorare (Larr. 1, 410); Gordacaya, Ba., cooserva, 
Span., salagma, Lat, Gordecai-tu, or Gordecaya-eguin, conservar, Span, saccharo aut 
melle condire*. — Larr. 1, 213. Eztia, dulcis, Ezti-iw, Ezti-cguin, dulzurar, Span, 
dulcorare. — Larr. 1,302. (Gozoa, dulcis, Gozo-iu ; of the same import with Eztia and 
Ezti-tu ; Ezti eguin appears to be the same with the Scotch word goodies ; hence to 
guzzle, for to indulge in gluttony) ; Desalai-fw, Desa\ai-eguin, animum frangere ; in 
this case the attainment of the state is in either case denoted by Hie affixed a (or En- 
glish y) ; Desalaitu-a, or Desalai-equin-a, animo fractus, broken-hearted. This is the 
original import of a desolate man, a desolate creature. — Larr. 1, 20. These instances 
might be so much added to, as to make it presumeable, that the Eguin is a translation 
by some supervening language of the more prevalent form, du, or tu, which is the pro- 
nunciation we give to the particles do and to. This Basque formation accords with 
the Sanscrit. " The infinitive," says Mr. Wilkins, " is an indeclinable word " o-ene- 
rally ending in FT Tun, or ^rf ltuh, as ^R" Kartun, to do, from the root 37 Kiy, do ; 
^("fq'ri' Bhaxi- tun, to be, from ^" Bhoo, exist, be (Gram. 123) ; T^f^frT Pat'hi-tah. to 
read, from TJ3" Path, speak articulately, read; TTFrT Gan-tun, to go (Scotch, to gang), 
from jj-jt Gam, go; £ig- Drash-lim, to see, from g-jy Drys, see; ^ Hart-tun, 
to seize, from Hry, seize, take by violence (^T^T Sahi-iwn, to bear, from ^"S" Shah, 
bear) (Gram. 441) ; ^ | j | rrT Aagan-ftm, to come, from 3jjr Go; Tjifi Path-taw, 
to cook (Scotch, patt, a cooking vessel), from TJfrEJ" Pach, dress food ; ^jCrT 
Svap-tiai, to move, from ffTJ Sryp, move. The affinity with the English, and the exact 
conformity with the Basque formation of the infinitive, in the prevalent manner above 

* Gaur is the Hindee name for raw sugar, and the commonly assigned etymon for the ancient 
capital of Bengal, and the name of that province derived from it. It does not seem to have an ob- 
vious derivation from any Sanscrit root implying that import ; T\ZZ Gmd, Sans, root, preserve ; 
JT^"; Gudah, raw sugar. — Dhatus, 34. 

h2 



52 

noticed, is apparent, and would be more obvious if it is observed, that though I have 
always expressed the Sanscrit nasal m or n, and the final h denoted by the Anus- 
warah [•] above the terminal consonant, and the Visargah [:] after it, these do not 
produce the elVect of a consonant in terminating' the vocalic utterance, and seem rather 
to denote the nature of the grammatical construction of words than a significant sound. 
Mr. Wilkins appears to assimilate them to the literal characters of vowels : " Here," he 
says, "properly end the vowels; for [•] Am and [:~| Ah, are, correctly speaking, rather 
substitutes for the nasals, and ^ ha, when silent, at the end of a syllable" (Grant,, p. 6) ; 
so that the Tun of the Sanscrit may be identified more nearly with to, do; tu, or du. 

The Gothic languages, which are all more or less allied to the significant elements 
of the Sanscrit, seem to derive their designation from vocalic distinctions of the voice. 
The word Gut, in Irish (and in other forms of speech in Europe), means a voice; 
Gotad, a vowel ; Gaot, Irish, the wind; Gaot, wise, prudent (O'Brien) ; and is, I ap- 
prehend, originally distinctive of this race, from the Celts or Pahluwans, or speakers 
of a barbarous tongue or gibberish, from Gibbar and Al-Gibbar the Giant* ; 3J 

* The traces of this are retained in the Chaldaic tongues, or those which have been subjected 
to its influence ; DJl Gut, Heb., ; DJl Get, Chald., generale nomen est literarum contractus et instru- 
mentorum (Castel, 538), written letters, i. e. oral signs, written documents expressing words ; flU 
Guth, Heb.,; CJyU- Oo- Sjauth or Sjut, Arab., voce vocavit; cylys- Sjuath, vox, seu vociferatio. 
— Castel, 521. This seems the Scotch word jaw, for abuse, reprobation, exclaiming against; quoth, 
Scotch, for say, says, or said, and shout, English ; D'HJl Gethim, Gittcei, homines et cives de Gath ; 
rvn.3 Githith, instrumentum musicum in urbe Gath inventum, Targum vertit cithara; j.*A N . Githia, 
Gothia, Syr., Gothaei, the Goths. — Castel, 629. This instrument, Cithara or Guitarra, seems to 
derive its name from strings, — harp strings, fiddle strings, tuned by tension, length, and thickness 
to the seven notes ; hence tones and intonations of the voice, all the expression of music and 
musical sounds being derivative from the tones of the human voice, and the natural connexion 
subsisting between them in the economy of our nature, and the emotions which give rise to them ; 
and which they are consequently able to awaken or excite in others : tonua, tonada, Basque, cantio, 
modulatio. — Larramendi, 2, 335. 

" Tuque Testudo, resonare septem 
Callida nervis, 
Nee loquax olim, neque grata," &c. 

Hor. Carm. 3, 11,3. 

Guita, Spanish, funiculus tenuis ; Guitarra, ez voz Bascongado, de guita y arra, y significa lo que 
tiene cucrdas delgadas. — Larr. 407- Guita alone does not appear to occur in this sense in Basque, 
but listari-bat, for funiculus tenuis. — Larr. 407- It is not impossible that this may be the origin of 
Littera, Lat., a letter, viz. a note, a character expressing musical sound, or any sound, an oral sign ; 
Litir, a letter, as of the alphabet— as also a letter, an epistle— pi. Litreaca Irish (O'Brien) ; ^^i Guth, 
Pers., verbis ac animo alacris, et promptus, et contra idiota indoctus, insipiens (Castel, 2, 403) ; 
fid)?®: Awijawa, ^Eth., clamavit, exclamavit (Castel, 935) (Awaz, Hindee, a noise) ; ^ Vinasj, Arab., 
genus fidium, et testudinis musica?, lyra; ^ Vinon, instrumentum musicum quod digitis pulsatur. — 
Castel, 949. Uaim or Fuaim, Irish, a sound ; Uaim, notes on the harp, concordance in verse 



53 



Gai, Sans, root, produce sound, sing; JjTjfrt Gayati, he sings.— Dhatus, S3. The 
word Gut is the etymon of Guttur, the wind-pipe, what produces or modulates the 



eena, 



{O'Brien); Biola, Ba., Chelis, violin, Fidicen, fiddle; Bioloya, Ba., Barbiton {Larr. 2, 374) ; V 
Hindu; q^OTT Veena, a musical instrument.— Gram. 382. It is a stringed instrument, and the 
sounding board, a hollow gourd, probably the same with the sounding shell ; Ketchapi, in the 
Eastern Islands, a lute guitar.— Marsden, 254. .jJuo Pinyu, Mai. and Javan., the tortoise.— 
Marsden, 249. The instrument bears the same name, Veena or Ouina. in Egyptian, and possibly 
is the origin of the Coptic name for the Greeks. It appears from Herodotus that the Egyptians did 
not cultivate music, and had only one national air, which they called Maneros ; the same with that 
called by the Greeks Ilus, viz. the wail or dirge, of the same import with the weeping for Thamuz ; 
Caoine, the Irish lamentation or cry for the dead, according to certain loud and mournful notes 
and verses [O'Brien) ; Gair, an outcry ; Gaire, reparation or amendment {in this sense revenge or 
retaliation), also good luck or auspices.— O'Brien. My space will not permit me to show that this 
is the specific import of these laments or weepings. Gingranis Adonis, lamenta quibus Adonim 
deflent. — Athenams, vol. 2, 1 78. 

This Mercury, who made the harp resound with seven notes, and gave it expression, was the Hermes 
of the Greeks ; the Thoth or Toth of the Egyptians, Enoch or Edris,— who may be shown to have 
immediately derived from the Taats or Picts,— and seems of the same derivation ; TOT" Tot or Thoth, 
^Egyptian, Manus, the hand; £i TOT" Hi Thoth, manum adjicere £i super, put hand to work; 
hence to touch,for to handle: Hermes (Thoth) literas invenit, communem loquelam articulatimdistinxit 
et multis rebus nomine destitutis nomen indidit * * * * Vocumque harmonias et naturas princeps 
observavit. — Diod. lib. 1, 16, p. 19. The affinity of the Coptic alphabet with the Anglo-Saxon and Irish 
may be easily evinced ; the general resemblance of the character both to these and the Greek being 
apparent at the first inspection, and the approximation of the powers such that some idea of the 
sound of the words might often be formed without studying the alphabet. These were properly the 
Egyptians, which name is, I conceive, from the Sanscrit Gupta; the generic designation of all the 
members of the third, or Vaisya, or mercantile class, and properly to be affixed to all their names as 
Sarman to the Brahmans,and Varman to the Kshatryas. Kaupia, mercator, Lapland ; Kaupoc, urbs, 
Lapland (D. L. 134) ; to Koup, Scotch, to barter; Kaupman and Kauptman, in the northern lan- 
guages, a merchant ; hence Caupenhagen, the emporium of northern trade. The whole system of 
hieroglyphics and the power of the priests seem to have been of Ethiopian and Theban origin ; 
Memphis and Heliopolis having been properly the seat of the Egyptian system : " A quibus J2thio- 
pibus etiam statuarum effigies et litcrarum formae sunt acceptae ; cum enim sua A^gyptiis sunt Uteres, 
ab omnibus promiscue disci quas vulgar es appellant {vide note H, p. 30, n. 2). Sacras {ra Be lepa) 
quas nominant a sacerdotibus tantum, secrcta parcntum disciplina traditas, quibus tamen omnibus 
indiscriminatim /Ethiopes utuntur. Saccrdotum quoque collegia eundem utrobique ordinem habere. 
Quotquot enim cultui Deorum consecrati sunt, eos puritati et sanctimoniae deditos esse, eodemque 
modo rasos, et similibus amictos stolis, sceptri praeterea formam Aratri similitudinem referre ; quod 
enim reges ipsorum gestant, cum Pileis oblongis, quorum apex umbilicum habet, et serpentium 
quos Aspides vocant spiras circumvolutas."— Diod. lib. 3, St. 3, p. 176. All these Gothic or Vocalic 
languages seem allied. I cannot enter on the explanation of so extensive a subject; but this Hermes, 
the artificer, is the same name with Ahriman or Hariman, the evil principle of the Guebres, though 
originally, and by the Guebres, a theological distinction which refers to the proper duality, that is 
to say, a real duality instead of a Trinity in the Divine nature, and what is correctly called the double 



54 

voice ; Boastea, or Boautsi, Basque, gutture vocem frangere, modulari, Spanish, 
Gorgeo ; 3J Gryy, Sans, root, swallow ; JT Gryy (root), sound, proclaim (Dhatus, 33) ; 
(7| ^ Gir, Sans, a icord, is derived from 3J Gryy, swallow. — Gram. 460. This, 
1 imagine, is the origin of Nagara, and Deva-nagara, and vulgarly Nagree, viz. 
the speech, or spoken language, and the speech of the gods. Garganta, Spanish, 
guttur ; Garganta, apta vocis modulatio (to warble, g and w being commutable) ; 
hence the Scotch Throstle-cock, for the Thrush, from throat, "to throttle," Scotch, to 
strangle ; Gairim, Irish, to extol ; Gairim, Irish, to call ; Gairim, a title, or qualification ; 
Gair, an outcry. — 0' Brien. It is from Basque, Boastea, or Boautsi, apparently, that 
the French Voix and our Voice, and Lat. vociferare, come. " Pleno gutture vociferare," 
to bellow to the full extent of his lungs ; Boare, to roar, and our word, to boast, to 
proclaim aloud our own supposed merits. All articulate or syllabic sounds, the joints or 
articulations or flexures of speech, depend on this modulation attributed to the throat, 
and seem to be properly referable to the appreciation of sound by the chords ; the 
whole harmony of musical sound, independent of its expression, depending apparently 
on the fact of the natural connexion of what is called the generating sound, and the 
two dependent notes, the one above it, and the other below it, which are necessarily 
produced when a musical chord is struck; by accommodating which to the same octave 
with the generator, and supplying in regular gradation the intervals between them, the 
gamut or musical scale is formed. The number of vowel sounds in the English and 
Scotch, the Greek and the Ethiopic, agreeing with that of these seven musical di- 
stinctions, is probably derived from them. These seem the people referred to by the 
fable of Philomela, which, like most other of ihe ancient fables, does not seem a pure 
fiction ; it appearing, that after one of these great destructions, in which the men 
were massacred, these barbarians actually did cut out the women's tongues to prevent 
them from transmitting their language to their children. The Basque word for a 

principle, originally apparently Sabian ; and corrupted into a foundation for the adjunct to God of 
the /Ethiopians and Chaldaeans, and people of Moluch, and the doctrine of the Manichseans. The 
manner in which the power of force armed in the cause of different forms of superstition has suc- 
ceeded in substituting the one for the other ; and the compromises introduced between the priests 
of the weaker and stronger has confounded the religious systems which have been prevalent in the 
world : " C'est Ahriman qui a donne l'eau (wells and irrigation), la terre (the fruits of the earth), 
les arbres (the orchard), les animaux (domestic animals)." — Zendav. 3, 378. ^j^ Ahriman, and *x± 
and .a.a^ Deev and Deevanar, daemon, diabolus (Castel, 2, 64), the Jinn. In Pehlivi it is Hari- 
man. The Jinn, according to the vulgar eastern belief, are a superior class of intelligences, not in 
reality differing from the Siamese Nath (vide note H, p. 29, n. 2 ) ; and the word Deev or Dew, 
denoting them, is applied by the Persians to the Brahmans, and to the Chinese, and generally to 
those considered of superior intelligence, either in science, or the arts of life, or the phaenomena 
exhibited by the properties of matter, drugs, &c. The object of reprehension by the Guebres is 
what is rendered in the Zendavesta: " L'homme Dew;" the Enoshim (vide p. 40, note) ; "La 
Magie, le Dew homme ; les Dews qui prennent la forme a deux Pieds." — Zendav. 3, 158. 



55 

vowel letter, Bechao (lettra vocal) (Larr. 2, 377) has an apparent affinity with the Sans. 
^"^" Vach, speak; Pako, Lapland, verbum, Pakat, loqui (D. L. 309), and English, 
speech, spoke; Scotch, spak. The Basque word Bocez, vocaliter, Boztarra, que per- 
tenece al voz, seems referable to the Basque Boz, vox, Cuya raiz es Aboaz, que signi- 
Jicc con la Boca (Larr. 2, 379), marking- the distinction which we denote by utterance 
or mouthing out words, and probably, the difference denoted in scripture, by the word 
lip, used for language. We seem to apply in English the word accents for the ex- 
pressive tones of the voice; — touching accents, plaintive accents, affecting accents, 
tender accents, threatening accents, &c. This is expressed in Basque, bv Hitz-Era, 
Voza-Era, Verba-Era (Larr. 1, 16) ; Era denoting along with ; and the first part of 
these words, word, along with the word, or the affection of the word, which, according 
to Larramendi, is what the Greeks called tonos or tonus, and in Romance is called El 
tono de hablar. The affinity between music and poetry is evident, on which in fact most 
of the emphasis and expression of the latter depends ; its numbered notes, the cadence 
of the verse, and the musical effect of the expectation of the recurrence of the 
awakened anticipation of the concord, or recurrence of the sound, and the power of 
tones in exciting emotion : as all good poetry may be set to music. 

These circumstances must contribute to evince the affinity between a part of the 
Laps, and a part of those from whose speech the Basque language has been con- 
structed, with the English and with the Hindu, the Sanscrit or Zend, or Persian dialect. 
Although, however, the greater part of the elementary words of the Basque appear to 
be original or proper to itself, or referable to a language entirely dead or extinguished 
as a pure form of speech, a considerable number of Basque words are allied to the 
English, as well as the particles which modify their import, — as for example : — 

Basque. Spanish or Latin. English or Scotch. 

Costa ora maritima .... Eng. coast. 

Costu magno sumptu .... cost, costly. 

Guimbaletu terebrum guimlet (Scotch), or gimblet. 

Ostatua hospitium hostlery, host, ostler. 

Gambara cubile f chamber. This import of the word camara is 

I nearly universal. 

Pisoya tudes a pestle. 

_. . r navicular , 

Pisoya, pisoy-tu . . 1 y to pestle. 

rpestled; fufH' Pishi, Sans, pound, pul- 

Pisoyatua tunsus < r 

[_ venze. 



Apaindea .... \. fpainted, pint-ealad, pint-ealta, (ealad, art) 

Apatuoco . . . . j* \ (Irish).— O'Brien. 

Eraldoa (deEraldeajque ~\ heraldo . "> 

quiere dezir razon) . J rey de armesj 



56 



Basque. Spanish or Latin. English or Scotch 

Arraun-len,orarraun-laria remex an oar man. 

Arruun-du, or ~i remigare to oar. 

Axraunean-eguin . . J remigar, Sp to ply the oar. 

Gabe-egon carere 1 

Gabea carentiaj 

Baga-egon carere .... 

Baguea carentia .... 

Izotza gelu 

(maleficiis'1 
Uedere j 

- —" ) • ■ 



Sorrez-tu 



Jana comestus 

Jalia edax helluoJ 



Erosi 



emere 



„ . ffacere 

Egmn 1 

Lnazer, 



Sp. 



Cablea fcable, Sp 1 

Irudens, Lat.J 

Conta-tu numerare . . 

Contua referre, numerare 

Azala funda .... 

Oborea funus .... 

„ . J" exploratory 



{ 



espia, Sp. J 
Iniger . . , 



Belcha .... 
Balcha .... 

Cicela rscalprum "| _ 

Lcencel, Sp.J 

Betaala -, 

{Betea, plenus ahal L plena potestas . 
potestas) ... J 

rpoder habeante 

Alordea J mandatarius, item 

Lmandatum . . 
Menea, or podorea . . potestas . . . 



a gaberlunzie (Scotch). 

to beg. 
a beggar, 
ice. 

sorcery. 



(-These are possibly our words jam and jelly, 
J sweetmeats, what is eaten with avidity; 
I ST^T Jam, Sans, root, eat. 

{aras (Scotch), an earnest penny, on the con- 
clusion of a bargain. 
' to act ; act (Irish), a deed, act or condition ; 
to ac (Scotch), to act ; ago (Lat.) . 3T3T 
Ag, Sans, root, move; 3f3JTrT Angati, 
he moves; eact, Irish, an achievement, 
feat, exploit. — O'Brien. 

a cable. 

to count. 

to recount, to account. 

a sling. 

a burial, to bury. 



. a spy; fT^S^; Spasah, Sans, a spy*. 

{black; blekk, atramentum, Lapland. — D.L. 
938. 

. chisel. 

r bedel, a mace-bearer, or tipstaff, a king's 
■I messenger, or messenger at arms (See 
L Skene de verb, signif). 

1 the Lords : those empowered by the king. 
This is the radical word, not Scotch Laird. 

. com-mand. 



* The root of all these words appears to be in the ancient Scythian, or language of the Arimaspi : 
api/ui yap ev icaXeovat, Zwdat, airov he tov ocpdak/xov, for the Scythians call one Arima, and the Eye, 
Spou. — Herod. 4, 27- 



57 



Basque. 



Mandatua 



Spanish or Latin. 

/-mensage, antiguamente 
J mensageria . .' . 
I mandatum . . . 



Mandataria . 



^nuntius .... 

{mensagero, Sp. "1 
nuntius tabellariusj 

Boilla globus, sphacra . 

Gambio permutare "1 

Gambia cambio, Sp. J 

Gambiarua* .... permutator . . 
Sal-du vendere . . . 

rdolosus ~i 
Fulleroa J collusor I . 

Ifullero, SpJ 

Jocoa, or yocoa . . . ludus .... 

Jochachea casadejuego . 

Fulleria"! 

p ,, . > fraus vel dolus . 

Brida-tu fraenare . . . 

(lirio, lirioa, Sp. j 
lilium . . J 

Plazachoa plaza, Sp. . . 1 

Plaza platea, area, forum J 

Cillarra argentum . . . 

Erbia lep US a h are 

Lista catalogus a list. 

Guelia fcarnedebuen 

Lo vaca muertej 

Alairo strenue alert. 

Guida-tu ducere to guide 



Lilia, lilioa 



English or Scotch. 
> message, mandate. 



messenger, bearer of commands. 
a ball, (Scotch) a bool. 
escamb (Scotch). 



escamber (Scotch). 
to sell. 



a fooler. 

a joke. 

a gambling house. 

fooled. 

to bridle. 

a kly. 



the place, the market-place. 

siller is the Scotch word for money, and silver. 



veal. 



fgueza, Sp.l 
Lpla; 



Gueza 

.planctus J 

Zaplada colaphus . . . 

Esca-tu requirere . . 

Paga-tu solvere . . . 

Pozoina venenum . . 

Pozoin-du venenum inficere 

Ondoa finis .... 

Bateoa "i 

BatayoJ Baptismus . . 



. . . waes. Waes me (Scotch) 

. . . a slap. 

{to ask; asc 
— O'Bri 



a slap. 

to ask ; ascaim (Irish), to ask for, to beseech. 
ien. 

to pay. 

poison. 

to poison. 

end. 
J bath. 
\bathe. 



* It probably is from this word that Gamble comes, for the transference of property without 
right. 



58 



Basque. 

Tnmpada 



Spanish or Latin. 



English or Scotch. 



|P ra?CC P S \ tumbled. 

Llapsus J 



lutum clay. 

clivus a mount, a mound ; munt, mund (Scotch). 

locus clivis frequens . . a place of mounts, braes or barrows. 

strues a pile, pil, or peel. 



"} 



altus 



high. 



ligo Cior (Irish), i. q. lam, a hand. — O'Brien.* 



Hence a Churl, and Charles' Wain, for the 
constellation, the Plough f. 

dance. 



Luva . . 
Munoa 
Munctcquia 
Pilla, or -I 
Mon toy a J 
Goi, or 
Goya 
Achurra 

Achurtu ligone terram findere . 

Achurrada lisonis ictus .... 

Achur-tu terram colere . . . 

AchurleaJ .... agricola 

Dantza fdanza, Sp.^ _ _ _ 

Lsaltatio J 

Eman dare, Lat amos (Scotch) ; alms (English). 

Emon to give alms (English); aumones (French). 

Aldaschoa clivulus a desk. 

Estali abscondere .... fa stall for a covering for animals, and a stall 

Estal-du occulere \ in a cathedral or close. 

_ , . , rfunebri vested . , ._ .. , . „ , ._, ,. _, 

Dol-guindu . . . < > . . . dule (Scotch), sorrow; doleful (English). 

Perdon venia pai'don. 

{vena de hierro y otros 
metallos 
Ullea -| 

Ulea > vellico wool; olen (Irish), wool; gulen (Welsh). 

Ulleos J 

Feria -I ^""t* 1 ' V. . . . . a f a h\ 



Mea 



} 



mine. 



-feria, Sp. - 
de comprar 
vender . 

-nundina 



* This Irish word is the root. 

t The idea of the Plough seems very generally to adhere to this constellation ; Ceacta, Irish, a 
plough, a ploughshare ; Cam Ceacta, the seven stars that roll about the pole, so called in Irish, 
because they lie in a position which resembles a ploughshare. — O'Brien. The plough is in Scotland 
called a Peuc/t (guttur.), possibly from Piocaich or Picts, rather than the elision of the L in Pleuch, 
which is the way they pronounce Plough. The Triones, or Septem Triones, were the seven plough 
bullocks, and by the Roman husbandmen, in the age of Varro, invoked to aid their labour. 

; The same people, I apprehend, with the Dal Carlian Swedes, who are, or were, generally en- 
gaged in the manufacture of iron, and appear the same race with the Alps or Elves, Picts or 
Inglis men, and the Euscal Dunac or Basques of Spain. 



59 



Basque. 



Feriac 



Leguc 

Leigue, sincope de 
Leguigue, y signific lo- 
que puede hazerse . 



Lora, lorea .... 

Gombatea, de gan, go- 
an ; en otro dialecto 
joan {join), y batean 
andar, ir a una . 

Guda, gudua . . . 

Gudat zallea . . . 

Sega 



Area 



Honda-tu 
Bagasa . 

Garaeta . 
Hondoa . 



Spanish or Latin. 

{nundinarial 
munusculaj 



■lex 



flos 



Basguina, - 
gona, 
ganecoa. 



Eun 



>pugna, certamea . . 

pugna, certamen . . 

pugnans 

falx 

"un instrumento qua- 
drado para allanar 
la-tierra arada con 
puas de hierro, aun- 
que, en Galicia son 
de palo ; glebarum 
complanator, grada, 

. Sp 

{ahondar, Sp. . . . 
fodere 

scortum 

rsignifica parte supe- 

< rior estrecha y aho- 

L gado ; specula . . 

{cabo, fin, o extremidad 
de una cosa . . . 

externa tunica mulie- 
bris 

saya hecha en los 
montes de que usa- 
ban las Basconga- 
das, y aun oy se con- 
servan en algunos 
lugares, y eran muy 
pomposas, y de mu- 
chissimos pliegas 

centum 



English or Scotch. 
a fairing (Scotch). 

/-law; lag (Scotch), and in all the Northern 
J nations, what is allowed, deriving appa- 
ll rently from the Basque. 

a flower, floore (Scotch) ; plur (Irish) ; plurac 
(Irish), full of meal ; hence flour. 

combat, join battle, fight with. 



{ 



1 hence our cudgel; a cudgeler; to take up 
J the cudgels, for to fight. 
. a sickle, a scythe. 



•a harrow. 



{houk (Scotch) ; kan (Sans.) ; dig (Eng.) ; 
cavo (Lat.). 
■ a baggage. 

>-the garrets. 



>end {Eng.) ; anta (Sans.) 



a gown ; gunna (Irish). — O'Brien. 



a hun-dred; a hun-er (Scotch). 



60 



Basque. 



Spanish or Latin. 



English or Scotch. 

poor. This is probably the primitive accep- 
tation of the word, destitute of intellectual 

Porroa stolidus ■} merit; we still say, a poor creature for 

insipiens, a person of contemptible quali- 
L ties of mind. 

a gouph, a gouph y the lug (Scotch), colaphus; 
this is the etymon of the Scotch national 
game of golph. 

this is possibly from the same very ancient 
source with beggar, fakir, bencher ; used for 
a scholar. By almost all the Eastern rituals, 
Jaina, Buddhist and Hindu, a student 
ought to subsist by begging. 



Golpea . . 

Bacar-tarra . 
Bachar-choa . 
Bacarra . . 
Baquia . . 



fgolpe, Sp. 
\ictus . . 



fsolitario . . . 
sin companero . 
solitarius . . . 
solus .... 
unicus, unico, Sp. 



Y 



Bildu rcompingenn 

Lcopulare J 



to build. 



Escola 



copulare 

{escuela a school, 

schola yschol ( Welsh) 

llano plain, plane. 



scoil, scol (Irish). 



Plaun 

Plancha "1 
PlancheaJ 

Negartua .... 
Zaldia 

(This is the radical 

Basque word ; zaldi- 

dunac, horsemen, 

equites) .... 

Pusca 

Seina puer, puella 

Escapea escapada, Sp. \ 

Escapada fuga . . J 

Pichor-tzia amphora a pitcher. 

Traqueta pugio a dirk. 

fdirkit (Scotch).* 
\ stabbed (English) 



lamina planks. 

fietus to greet (Scotch), to weep. 

equus shelty (Scotch). 



frustum a piece. 

. . son, sin (Scotch). 

. . escape. 



Traquetada pugionis ictus 



* This is the ancient weapon of the Scots, as the Sica was of the Saxons, and probably of all the 
descendants of these industrious races. 

" Ille leves Mauros nee falso nomine Pictos, 
Edomuit, Scotumque vago mucrone secretos." 

Claudian, vol. 1, p. 78, v. 152. 

It is a common Scotch proverb, that the Bee carries a dirk below its doublet, implying that it is 
the purpose of nature that industry should defend its rights. 



61 

These instances might be much extended, although, as I have before observed, 
the greater part of the language exhibits no such affinity. These, however, combined 
with the examples which have been produced of a conformity in various instances with 
the significant elements in the structure of words with the English, the Sanscrit, the 
Gothic, and Zend, will support a presumption, if they do not afford proof, that a lan- 
guage originally derived from the same source, which has exerted its influence in all 
these forms of speech, at one period prevailed over the whole of the west of Europe ; 
and my opinion is (though I have not space to adduce the facts which support it) over 
great part of Africa, in Egypt, and in Ethiopia. The Basques are, I apprehend, 
correctly supposed to be the Cantabri of the Romans, and it admits of no doubt that 
the Cantabricus Oceanus is the Bay of Biscay. The word Canta in Basque denotes 
the same musical or euphonical (if 1 may use the word) modulation of the voice ; Canta, 
Cantea, Cantua, Can(a-era ; Span. Tonada ; Lat. Canfinela. The Scotch use this 
word for Hilarity: "contented wi' little and canty wi' mair", — singing with joy in 
the phrase of scripture ; Cantoya, Cantoina, Ba., is a canton ; but the idea of angle 
(vici angulus) attributed to it, seems forced from Cantala, extremitas (from which comes 
our word Cantle, for the end, or edge of the saddle) ; but the import of Canton does 
not seem to enter into the formation of the word*: they seem to be originally the same 

* Conn, Irish, a meaning, sense, lesson. Hence the English expression, — " the child conns its 
lesson"; Scotch, ken. The word is of extensive use in the world in this sense; cjo Kanaug, 
Malayan, to consider, call to mind, reflect upon, remember (Marsdeti's Diet. 270) ; ca^ Kanang, 
to consider, &c. — Ibid. 250. This has an immediate affinity with J^> Kanan, the right hand, 
distinguished from the left. — Ibid. The left hand bears in this language the same name with the 
Scotch Ker, left hand, the wrong side ; and has the like reference to evil cogitation, or the devising 
of mischief; (C^ KM, the left (Ibid. 279) ; p^ Kira, to think, consider, to suppose, conjecture, 
compute {Ibid. 278), and refers to the universal distinction between the right and left hand sides. 
Mr. Marsdcn quotes a Malayan phrase : " Is it proper when I present it to you with my right hand, 
Kanan, you should receive it with your left?" Kiri; the word in this language for the young, or 
children. /ZX^aJS Kanak-Kanak, youths of a tender age, children ; seems learners; those committed 
by nature to their parents for instruction ; — all knowledge in the East, like the Castes, being heredi- 
tary, or by parental instruction : " filio discente a patre." (Vide quot. from Herod, note C, p. 14.) 
From this import of cognizance it came to be used as synonymous with Witten ; Witt, Lap- 
land, intellectus (D. L. 549) ; Con-Ian, Irish, an assembly ; Conlan, healthy ; Conla or Connla, 
witty, sensible, also chaste (O'Brien) ; Canily, Scotch, soberly, prudently, cautiously, gently. 
These Ambichts, Serfs, or Villeins, or Commoners, are the origin of the French word Canaille, 
subdued by the Celts, or Kiar of the northern mythology. By the ancient constitution of this 
country, that of the Pichts or Alps, revived by Alf-rad (the lawgiver of the Alps), the country 
was divided into tithings and hundreds; Welch, Kant (Lat. centum), a hundred; Kanthred, 
the hundred of a country ; Ceanain, Irish, a hundred ; Ceanntar, a Canthred, the side of a 
country (O'Brien),, (vide note B, p. 8), a hundred Hamlets; Ceannac, a covenant or league, 
i. e. Conra, an agreement or compact ; Con-stal, counsel, advice ; Con, and stol, a stool, a seat ; 
a session of information or cognizance; Ceansa, mild, gentle, Irish; "it's no chancy," Scotch, it 
is not safe; Ceann salaide, a president or governor; Ceannac, and Salaim to wait on or 



62 

people \\ Ufa the Picts or Am-bichts, extending for a long time over all the west of Gaul, 
and in Armories (ride note C, p. 12) ; and the same with the Iberians, the original civi- 
lized inhabitants of Spain ; the same with the Peri, or the followers of St. Briged, or 
Bridget, the industrious woman, to which the Basques or Cantabrians seem to belong, 

follow, the person who followed or executed the resolutions of the council ; hence the Court of 
Chancery for the Court of Equity, and the Chancellor for the President of the Court of Equity; and 
Chancellor of the Exchequer for President of the Court of Pecuniary Assessment. These all derive 
from Ceana, favour, affection ; Ceana, alike, the same (O'Brien), voluntary subjection to an equal or 
common law ; and Ceanac, a reward, a buying, a covenant, and the reciprocal obligations of society, 
or the duties of social life ; Ceannac, a reward or retribution ; Ceannuide, a merchant, any dealing 
or trafficking person. The town of Kinsale in Ireland was probably anciently a great emporium ; 
Ceann-saile, Kinsale, famous for an excellent harbour (O'Brien); Ceanac, and Saile the sea, the sea- 
port or emporium. Great reason may be produced for the supposition that these are the same with 
the Canaanites or Phoenicians destroyed by the Lord God, and the Israelites who were reduced, or 
rather very reluctantly forced from the observances of this industrious race, to devote themselves to 
the service of wickedness, fraud and violence. These Canaanites in both cases are the mixed race, 
which arose from a previous subjection of this people by Ham, or the Celts, the " Duibgeinte, the 
Danes, i. e. the black nations." — O'Brien. This is attributing to the Danes the original character of 
the Lords ; but the Danes, like all the northern races, a mixture of various descent, represent the 
ancient Cimbri, the same people with the Welch, and all those people who coalesced with the con- 
querors under a stipulated and fixed law; |WD Chanaan, nepos Noae ex Ham; }J0D Chinaan (ac- 
cording to the pointing), Chanaan, mercator ; OV33 Chanaani, Cananaeus, mercator, negotiator ; 
nV3D Chanaeh, merx, mercimonium, Syr. id. The Hebrew derives this from the root V^D Chnaa, 
depressit, humiliavit se ; v^y Chnaa, Sam., humiliatus est, vnT^i5 Chaniaa, humilis ; Chald. id. — 
Castel, 1J58. Were there space to explain the import of these postures of the body in the prostra- 
tions or worshipings, this would be more evident ; but Castel is probably correct in supposing that 
the word connects with Greek <yovvofiat, and yovv, and Lat. genu, Eng. a knee (Ibid.) ; a character 
of depression which has everywhere followed this subjugation, and nearly by the same designations ; 
Sait, Irish, vulgar, vile (O'Brien), a Sith, a Pycht ; Said, Irish, a seat (O'Brien) : " Sseta in composi- 
tione denotat tributum, colonos, cultores " (Somner) ; u-^v«J!> Hamba, or Amba, Malayan, a servant, 
a vassal, also I, me. — Marsden, Did. 360. This is our phrase, " Your servant, Sir ;" Amba-muMaZ, 
your servant ; Hei Amba-ku, — O ye my servants all ! cSU^Jb Humbalang, or Umbalang, to fall, 
tumble, fallen down. — Marsden, 360. This is the same word with our word humble (which is not 
from Lat. humus and humilis ; Bhumi, Sans.). There is too much reason to suppose that all these 
humiliations implied stuprations. — Deuteron. 21, 14. A captive woman taken in war was not ven- 
dible if her captor had humbled her; if a man ravished a free woman, a virgin, he paid her value to 
her father, and might not put her away all his days because he had humbled her (Deuteron. 22, 29); 
Striocad, Irish, a falling, a humbling, or submitting ; Striocains, Irish, to fall, to be humbled (O'Brien) ; 
Scotch, to strecht, to be strechted. But although this purport of humiliation, and prostrate or 
fallen, be given to those oppressed people, the proper etymon of the word is, I apprehend, the San- 
scrit Jna and Irish Gnja, know. According to Bochart, Geog. Sac. 12, ]VJD Chanaan is the same 
with Mercury, and the Egyptian Chna favours the supposition. The Chaldaean proverb, Ne decipiat 
te incurvatio (HV*2D Chaniaaeh) hypocritica, quo quum magis incurvatur (ny^DH He-Chanaaeh) 
arcus, ferit magis [Castel, 1758), sufficiently shows that the free will of mankind is not to be subdued. 



63 

— which latter name is preserved in the adjective Canta-6r/c-us Oceanus, and in Canta- 
brigia, if that is the ancient name of Cambridge, and possibly in Cantuaria-Burig, or 
Canterbury, the Burig of the Cantii, or Cantabrigi of this country. It is probably 
allied to Conla-t\x, numerare ; Contua, referre, nutnerare ; Contas, Irish, an account, 
a reckoning; and of the same origin with Scotch Ken, Kenneth, and Kent : Kundje, 
Lap. (vide note C, p. 14, and n. 2 3 Ibid), I re-ckon, for 1 conclude, or, I deduce by rea- 
son, is a common phrase in English ; and while the rest of their race were reduced to 
the condition of Serfs, they seem, like the Picts, to have retained in some degree their 
rights and the independent usage of their customs. They give the name lbero gene- 
rally to a Spaniard : " lbero, Iberio, Iberico, lo mismo que Espanol es voz Bascongada, 
lbero, que es el nombre que se dio al Ebro, y de alii a todo el pais ; Lat. Iberus." — Larr. 
They call themselves Euscal dunac ; their language Euscara, or Escuara ; Euscal- 
erria, their country; (erria, regio). — Larr. 2, 135. The Euscal, or Escual, is from 
Escu, or Eusca, the hand ; and Ala, power, skill ; Escu-ala, poder, faculdad de la mano 
(id. 1,336), and Dunac ; the same with the Scotch Dunie, a man, as in Zaldl Dunac, a 
horse man (vide list of words). The word Era, in Eusc-ara, is probably from the same 
source with the Latin ora-tio, — Erd era, Erd-ara, lingua estrangera con este nombre 
llamamos communemente los Bascongados de Espafia al Castellanos, y los de Francia al 
Frances. That is the Celts, their conquerors : Erda/-dunac los que hablan lengua 
estrangera a diflerencia de Euscal-dunac, Bascongados (Larr. 2, 40) ; the r of Erd-ara 
probably permuting into /. Ara, Irish, a conference, or, Irish, a voice or sound ; Oraid, 
an oration. — O'Brien. It is not undeserving of remark, that the word Kamp, which, 
in all the north of Europe, denotes a warrior, and in Spanish Campeador, Bellator for- 
tissimus (Pugil, Heros, Pahluwan), Basque, Guerrataria (a warrior) — Larr. 1. 165 ; (as 
theCid Ruy-Diaz, the Campeador) means in Basque external, and external advantages, 
worldly advantages : Campoa, buen exterior, campo-coa, cosa de fuera ; Murruz campo- 
ro, extra muros (Larr, 1, 360) (from JT^ Mur, Sans, root, surround)* (vide p. 49). 
The term Basque implies the same people, viz. those who earned their bread with 
their hands ; Bazca, cibus, Bazca-tu, alere. — Larr. I, 59. The Vascons, or Gascons, 
and Bearnois, are the same race, — the latter from lbero : Bearra, labor, opera ; Bear- 
gaya, opus, labor ; Bear-guillea, laboriosus. — Larr. 2, 337. These probably were the 
Serfs or Ambichts, Eguillea factor (1, 410), and seems the same with the Irish Giolla, a 
servant (O'Brien) ; and the Scotch Gilly, probably from Geall, Irish, a pledge ; Geallad, 
a promise, verb, to promise or devote (O'Brien), of the same import with Abd, Dasa, 

Heb. ]*D Chin; iEth. X\Ph China, (obsol.) ars ; ft,V Chenia, artifex, opifex, creator (Thoth).— 
Castel, 1 717- I" the Supplices of iEschylus, v. 5t)0: "Quern Deorum aptius iuvocem justiora ad 
opera ? Pater rerum conditor, a seipso Rex, generis antiquus, magnus Fabei - , omnis machina 
secundus Zeus"; probably the /Egyptian Chna. 

* And may be considered as the origin of the Latin Campus, the open country, and Campi, the 
fields. We say " to take the field " for, to go to war, in the same sense in which the expression was 
used in the age of Moses : " We will not pass through the fields." " Thou shalt not pass by me, 



64 

and Aish. Hence Gil-Christ, for the devoted to Christ ; Gil-bert, for the devoted to 
Brid or Bridget, &c. ; Brig, Irish, virtue, force, strength, a tomb ; Brig, price, worth, 
value ; Brig, meaning, interpretation, or substance of a thing; Brig, strength, also a 
tomb ; from which has come all the Silh Brugs, Burgs, Burigs, and Byrigs, in these 
islands, the original possessions and works of the Low people, the Pigmies, or Alps, or 
Elves, the followers of Bridget; Brigid, the name of a woman, Bridget; Brideog, a 
superstitious semblance of St. Bridget; Brideac, a dwarf. — O'Brien. Like all the 
other races of these handicraft or industrious people, the further pressure of external 
violence, and the recognition of right by their conquerors, seem, as in the case of the 
Cimbri and Greeks, to have merged the original form of speech (the traces of which I 
have endeavoured to show are discriminable in the Basque, and I believe in all these 
languages) in the Composite. The modern Basque, or the language as it now appears, 
I apprehend, is the Celtiberic. In the proper English and Scotch alone the ancient 
principles of the language have retained the ascendency, and afforded the analogy on 
which the refinement of the modern form of speech and the connexion of thought has 
been directed*. 

lest J come out against thee with the sword" — Numbers, 20, 17? 18. This might be sufficiently 
evinced by the an cient writers, to refer only to "Virgil, one of the very best authorities : — 

* * « omnis campis diffugit arator, 
Omnis et agricola, et tuta latet arce viator." 

JEn. 10, 804. 

* * * * " portusque relinquo, 
Et campos ubi Trojafuit." 

Mn. 3, 10. 

a Ante Jovem nulli subigebant arva coloni : 
Nee signare quidem, aut partiri limite campum 
Fas erat." ***** 

Georg. 1, 125. 

The Malayan word c.j^£ Kambang, spread open, expand, as a flower, as the sail of a ship ; 
Hariman Kambang, a leopard (Marsden, 266), from Sans, root Haranay, seize, take by violence. — 
(Dhatus, 165), seems allied to the open country. 

* Diodorus, who had carefully studied the ancient fabulous history and the affinities of races, 
seems distinctly to recognise this composite form in all these nations, and the extensive effects of the 
admission of the principle of forcible seizure or conquest : " Hi duo enim populi Iberes et Celtae cum 
de agris quondam bello disceptarent, pace tandem inita regionem promiscue incoluere, et contracta 
mutuis inter se connubiis affinitate communi, ex hac permixtione nomen accepisse memorantur; 
cumque duae gentes validae, quibus fertilis regio suberat, ita coaluissent, ad ingens gloriae incremen- 
tum, ut Celtiberos progrederetur, evenit. — Diod. lib. 5, St. 33, p. 356. Hi (Celti) magnam Europae, 
nee exiguam Asiae partem sibi tributariam fecere, agrosque debellaturum a se occuparunt ; ab suo 
cum Graecis per mixtione Gallo-Grasci appellati." These were the Galati ; and it does not appear 
to me certain that this is not the proper origin of the name Welsh. 



65 

There seems good reason therefore, I conceive, to conclude that a general difference 
is to be attributed in language to these two races of people, — the conquered Handicrafts- 
men and Cultivators, and those who enslaved them, and imposed on them as far as they 
were able, the introduction of their language, and the suppression of their own. The 
mixture of the forms of speech was no doubt in process of time promoted by the in- 
fluence of fashion, and that species of admiration and disposition to imitate which 
poverty and depression produce on the inferior classes towards those who possess the 
elegance, and refinement, and accomplishments, and acquirements which a certain 
degree of wealth and the command of their own time alone can confer. These people, 
or the remnants of them, however, appear to have been the means of transmitting all 
the germs of human knowledge, skill, religion, and morality which the mixed race of 
their descendants have inherited, though at first brutalized by the effect of wrong. 

" Chill penury repress'd the noble tire, 

And froze the genial current of the soul." 

The sturdy spirit, the hardihood, and the pride and poverty of the Scotch, (who acting 
on the principle, that " mickledom is nae virtue*," cherished a love for virtue in the 
midst of their barbarism, and the arts of music, poetry, and tradition, and a meta- 
physical and imaginative turn of thought — the rude remains of the cultivated reason 
and refined and elevated conceptions of their primitive forefathers), which kept alive 
the perception of religious truth and moral obligation supported by enthusiasm, and 
enabled them to retain the relics of their language, and the beneficial effects of the 
influence of words in the transmission of ideas in a greater degree than any other race 
of mankind. Possessed of a country which few thought worth the wresting from them, 
of great military strength, and of an invincible determination to defend it, they pre- 
served among their mountains a refuge for the race of the ancient Clan-Alpine, and 
the spirit and principles of better ages, for their brethren who inhabited the lowlands. 
Possessions more precious to a people than any advantages which nature has lavished 
on the most favoured regions; as one of our poets expresses it: 

" And souls were ripen'd in our Northern climes." 

Every opinion stated by Mr. Colebrooke with respect to the Sanscrit is justly entitled 
to so much weight, that I think it necessary to notice an inadvertence of expression in 
his repetition, nearly in the same words of a remark of Sir William Jones: "The 
Sanscrit," he observes, " evidently derives its origin (and some steps of its progress 
may even now be traced) from a Primeval tongue which was gradually refined in 
various climates, and became Sanscrit in India, Pahlavi in Persia, and Greek on the 
shores of the Mediterranean. — .//./?. 7, 201. The admission of its derivation from a 



% (( 



Licet superbus ambules pecunia, 

Fortuna non mutat genus." — Horace. 



66 

primeval form of speech (in which, I believe, all the learned Hindus concur) is an im- 
portant confirmation of the views I have endeavoured to illustrate ; and the opinion is 
probably just, if by Greek, Pahlavi, and Sanscrit, we understand a courtly language, 
fabricated by the authority of the conquerors to discriminate themselves from the base 
and ignoble serfs, whom it was their object to vilify and depress. But Sir William 
Jones himself first observed, and in my opinion satisfactorily showed, that Sanscrit and 
Pahlavi are essentially distinct and separate languages in their primitive significant 
elements. The fact appears certain ; and any enquirer who may not be convinced by 
Sir William Jones's remarks, may find ample and conclusive evidence by a compari- 
son of the words of these forms of speech. A composite or synthetic form for the 
accumulation of import in a descriptive term or phrase has, indeed, been substituted 
for the analytical principle for the specification of each variety of conception, and 
very possibly, many roots or significant words introduced from the Pahlavi or Celtic; 
but the preponderance of the elements of the language seems referable to the Zend, 
the language of the Taats, Tajics, or industrious race. These, Notamanus, the 
translator of the Seir Mutaquerien, like all other authorities, discriminates from the 
Horsemen: "Tats or Taats," he says, " are tradesmen; and Tadjiks, burghers; 
Korasmians and Turks, soldiers" (vol. 1, 296); and these are the people whose 
language retains an affinity with the Zend. Zenges Khan, he says, was of the Dja-gatai 
tribe. — Vol. 3, 384 (vide note A, p. 4, and note 2, ibid.). These are the same with 
the proper Persian race, whose Patriarch is Hooshing; <_^lk Tath, Pers^e., Ita vocan- 
tur idiomate quarundam gentium quae inter Hamedan et Kurdestan degunt (Castel, 
2, 392) ; which latter probably are the Caph Thurim, or Cappadocians, the Pahluwans. 
I before observed that the primitive form of speech, on which the superstructure of 
the Sanscrit appears to have been formed (vide note *, p. 16, text), appeared to be 
what is called in Sanscrit, " Saraswatee Bala Bani" ; Saraswatee being both the name 
of the Hindu Goddess of eloquence, and of a river. Mr. Colebrooke translates this — 
" The speech of children on the banks of the Saraswatee " ; which, he thinks, the most 
probable explanation ; but, he adds, it will bear another interpretation : — " The youthful 
speech of Saraswatee "; — "and this," he says, " is generally received." — A. R. 7, 219. 
This most generally received interpretation seems to me much the most probable. 
There is a remarkable distinction in many parts of the world between the languages of 
the men and of the women*; but the language of children, which is the imperfect use 

* This is probab/y referable to the same cause with that assigned for the distinction in the Cari- 
bean language ; their own account of the matter being, — " Que les insulaires estoient des Galibis 
de terre ferme, qui s'estoient detachez pour conquester les isles ; que leur capitaine qui les avoit 
conduit, estoit petit de corps, mais grand en courage ; qu'il mangoit peu et beuvoit encore moins ; 
qu'il avoit extermine tow les naturels du Pais, a la reserve des femmes, qui ont toujours gardSes quel- 
que chose de leur langue. lis m'ont dit qu'ils avoient eu des rois, que le mot Abouyou estoit le nom 
de ceux qui les portoient sur leurs epaules ; que les Caraibes qui avoient leur Carbet au pied de la 
soufriere de la Dominique au dela d'Amichon, estoient descendus d'eux, mais je ne leurs demanday pas 



67 

and pronunciation of any language, never was used as a term characteristic of any one 
form of speech. The youthful speech of Saraswatee is analogous to the form of 
words applied by grammarians to denote the early or unformed state of a language, 
before it was subjected to construction by these artificial rules — as in the expression, 
Pueritia linguae Latinau. It is sufficiently certain that all the grammatical structure of 
the classical language of Home was the work of Greek grammarians, and these are the 
languages from which the most remarkable influence of the principle of inflecting the 
root has been derived to the modern European tongues ; though it appears to me, that 
both the original Latin and the Gothic, had, like the Basque, been influenced by this 
purpose of constructing a language from the synthetic form of the Heroes, discrimina- 
tive of the upper classes from the lower: both the Sanscrit and the Greek are, there- 
fore, indebted for their introduction to these Heroes or destroyers : the Celts, or Pah- 
luvvans. — Ilellenicand Javan, — are both used synonymously for destroying; ^nr Jabh, 
Sans, root, destroy, — from which has been formed I conceive the Malayan name of Java; 
jU Jau, and Jawa; ^U- ijXi Tanali Java (Marsden's Diet. 475), the land or country of 
Java. The remains extant in that island sufficiently evince the effects of destr uction by 
violence — not the work of time ; and there seems reason to suppose that this was the 
act of the Omanites, or Ammonites. The site of Batavia was anciently called Sunda- 
Kalapa, which it has communicated to the Straits (Marsden). — Vide text, p. 16, and 
note f, and note A, p. 1, note 2. 

It is, I believe, generally and justly supposed that the Doric dialect of the Greek 
approaches most nearly to the Latin, and in many instances, an affinity may be 
traced both in the Greek and Latin to the Irish, — a fact to be accounted for, I appre- 
hend, by a cause anterior to the grammatical structure of those languages, as well as 
the conformity of the Irish, prior to its mixture with the Celtic, with the Anglo- 
Saxon. — Vide text, p. 18, and note *, ibid. These Doric Greeks, the least composite 

si leurs Rois avoient commencez des ce Capitaine qui avoit conquis ces Isles, et quand ils ont cessez 
de regner." — Raymond, Die. Car. 1, 230. The name given to the Bearers is nearly that of the same 
description of people at Madras. This custom of carrying the king appears in America, anions; the 
Mexicans, and other races possessing a political organization ; and traces of it appear in Spain. " Les 
sauvages ne vont jamais a decouvert contre leurs ennemis, qu'ils n'attaquent que par surprise ; ils 
tuent leur prisonniers a coup de Bouttou : si ce sont des femmes, ils les donnent pour femmes, et 
pour esclaves, aux vieillards : si sont enfans males, ils les gardent en qualite d'esclaves ; s'ils sont 
grands, ils les font jeuner, parcequ'ils ne mangent point de graisse ; puis ils les tuent." — Ibid. p. 375. 
According to Moses' song (Exodus, 15, 3), The Lord was a man of war, — the Lord was his name ; 
and he would seem to have derived his estimate of the rights of war from the Caribbean code, in 
which language, the feminine word, that is the word used by the women, is always entirely different 
from that of the men. Traces of the same distinction seem perceptible in the Lapland ; and it is 
not impossible that the distinction of the gender of substantive nouns, apparently capricious in most 
languages, derives from the retention of the one or the other terms in these mixed forms of speech. 

k2 



68 

or ornate in their forms, both of language and art, possibly are of the original race 
of the Taats, Tajics, or Serfs, to which Prometheus seems to have belonged. 

" Incontinentis nee Tityi jecur* 
Relinquit ales." * * Hor. Car. lib. 3, od. 4, 76. 

* Cimbrica Tcthys {C/audian, vol. 2, p. 424, v. 335) ; r\^ Tatwan, Sanscrit, principle. — Gram. 
402. The appellation of Taat or Tajic is probably the same with the ©^Te? of the Athenians, and also 
the Welch Taog, the serfs : Teag, Irish, a house ; the house or hus-bond-men, the adscripti glebae ; 
Teaglac, a sumptuous house, also a family, or household, from which, possibly from the permutation 
of G and W, comes our dwelling, in-dwellers for residents ; like the rest of these Cimbric races, fixed 
and defined rights appear to have been allowed them by the Athenian law, and the holders of the 
Soccage lands ; ]OJ^ Shochin, Heb., vicinus cohabitator (vide note G, p. 15, n. T ) ; and in Ham-let, 
where Let seems the Basque Lada, or Lat. Latus, a side, beside. The name is also, I imagine, the root 
of the SerraXoi,, or Thessalians, the race of people destroyed by the flood of Deucalion. It is not pos- 
sible to suppose that the flood of Deucalion was limited to a small province of Greece, in which it is 
more likely some remains of this subdued race were allowed to continue, as in Kent. In a later age 
these 077T6?, or Thaytes, were reduced to a condition little differing from complete slavery under the 
appellation of MeTot/cot : " Lex haec est inquilino singuli (rav M.€toik(ov ixaarov) : unum de civibus 
Patronum elegunto; per ilium quotannis tributum pendunto, ceteraque alia administranto." " Ma- 
navit jus istud ab eo, quod antiquissimis Athieniensium temporibus obtinuerat ; tenuiores enim cives 
patronum aliquem e potentioribus sibi adsciscebant, cui, non minus quam si aere et libra empti essent, 
ministrabant, verberibus etiam csedebantur, nisi patroni jussa capesserent." — Vide Dion. Halicar. lib. 
2, p. 84. " Sed haec prius fuere apud Athenienses. Nam ®rjre<i Solonis longe meliori fuere condi- 
tione : in eorumque locum, quern occuparent, venerunt ol MeTot/cot, quibus lege cogente necesse fuit 
Patronum aliquem e civibus Atheniensibus sibi eligere, in cujus clientela acquiescerent : unde apud 
Terentium Eunucho (Act. 2, 3, 68) Thais paullo postquam Athenas venisset, ut hinc constat : — 

'Ch.er. Set istam Thaidem non scivi, 
Nobis vicinam : Pa : haud diu'st. 
Phaedriae patrem patronum sibi adoptavit. 
Chjeb. Thais patri se commendavit in 
Clientelam etfidem; 
Nobis dedit se.' " — Petiti Leges Atticce, p. 249. 

This is the same with the Obed or Abd Admah, the tiller of the ground, of Moses (Vide note F, 
p. 22). Our word Neighbour is nearly of the same import with the Greek Metoikoi and the Hebrew 
Shochin ; Neigh being the word nigh, near; and Boor, a boor, or rustic, a serf. The Scotch word 
Borland is equivalent to Socland or Soccage land (vide note C, p. 15). The remnants of this race, 
having been driven into the extremity of the north, are possibly the origin both of the Septem 
Triones, the Seven Plough Bullocks, and the Latin Boreas for the north. 

'•' Tres quoque Threicios Boreae de gente suprema." — JEn. 10, 350. 

These Bores were the Serfs reduced to this condition by the warriors, and therefore attributed 



69 

It is to this mixed race the Cambri, or some particular portion of them, that this lordly 
or high language is to be attributed. A Scotchman says of a countryman who speaks 
correct English, — that he speaks high English ; that is, according to rule, or the custom 
of the upper classes, as distinguished from that in the mouths of the people. The 
word ^T^f: Yavanah, in Sanscrit, "a. term," Mr. Wilkins observes, " perhaps first 
applied to the Greeks, but since to the Mussulmans " (Gram. 609), is formed from the 
root 3T Yu, mix; and not mix, separate (Dhat. 110), and seems to denote this mixed 
people; "2J^>f p>f| Yavananee, Persian or Arabic writing," from the above word 
^r^cf ; Yavanah : a strong presumption, it appears to me, that these are the people 
to whom it is to be referred. The island, ,_/,{, Bali, Mai. the island at the east of 
Java, which bears the same name with the Bali or Pali, the Pracrit or dialect of the 
Sanscrit incorporated in the languages of these countries, the inhabitants of which 
observe many Hindu customs, implies the same fact. 1J\j Balei, Mai. a public hall, or 
town hall, where justice is administered, entertainments given, and strangers received 
and lodged (ibid.) (hospitium). For the building of such a hall, and the assessment of 
gild, or contribution for its construction, the Hindu law provides. \\j Bala, (Malayan) 
people, the common people subjects, privates in an army. The example is, if the son 

to Thrace : the Thracians, like all these Celtic or Cimbric nations, sacrificed human victims. That 
they had Boors among them, and were, as the uniform tradition of this country avers with respect 
to its inhabitants, allied to the Trojans, appears from Virgil : — 

" Terra procul vastis colitur Mavortia campis 
(Thraces arant) ; acri quondam regnata Lycurgo : 
Hospitium antiquum Trojae, sociisque Penates, 
Dum fortuna fuit."— Mn. 3, 13. 

The word Thrax 1 believe to be the Latin Trux, Atrox, Trucidare, the homicides; Drocd, Irish, black, 
dark; Droc Marbad, murder, treacherous homicide; Droicim, to wrong, or abuse, or do evil (O'Brien); 
Droc and its inflexions denote bad, evil Dricc and Draic, a dragon ; Dricc, angry (O'Brien) ; ?[cF 
Drayk, Sans, root, make a noise, shout : example, the hero, cj"|"^'; Veerah, shouts in battle, also per- 
severe (Dhatus, 68); rTf^T Draksh, make a dreadful noise like certain birds (Dhatus, 71), possibly 

the dragon, or flying serpent. The Arabic (dX.*A Daracha, persecutus comprehendit, produxit con- 
tinuando vocem (Castel, 780), seems allied to the Sanscrit, and to denote the Seizers; X<^- v. \ Da- 
richeton, quod quis persequitur praeda (Castel, 78); \zx\\ Daracha, comprehensio, ethtaph: compre- 
hensus trituratus est (a^iq;.! Daruchia, calcatio, tritura. This is the origin of all the dancings of the 
savage nations, treading their enemies under foot ; D"l"! Daras, calcavit, conculcavit, ut aves fera? et 
rapaces calcando facere solent: dilacerando non occidit, opplevit, in os ingessit, calcatio, conculcatio, 
mactatio, uno ictu collum abscindens. — Castel, 784. £lX\: Daracha, y£th. Saavus, rigidus fuit; 
y^ Darach, Samar. trituratio (Castel, 780), a thrashing. These are the headsmen, or beheaders. 
The word is apparently the same with the Athenian name Draco, whose laws were written in blood ; 
and possibly with the Basque Traqueta, and Scotch Dirk (vide, p. 60), the lethal or deadly weapon : 
instrumentum mactationis. By the code of Draco all offences were alike punished with death. Ac- 
cording to Herodotus, the Thracians were one of the most numerous races of mankind. 



70 

of a Minister of Slate (Mantri) murder the son of a common man (bala). — Marsden, 33. 
This seems our word fellow, fellows, equals, commons, low fellows*. Probably the 

* This use of the word probably arises from the condition of Serfs, and the acceptation of the 
Hebrew b\'2 Baal, potitus est, re vel persona, plenam in earn potestatem habuit, exercuit.— Castel, 
.>'.N. In consequence of this the word , ' X 7V2 Baali is not unfrequently used to denote those in the 
power of another,— slaves, bondsmen, or dependents ; K'JWf? Kenigia, opifices, operarii {vide note, 
p. 62, text), Elias exponit p1|"l¥ '^V^ Baali Tzohhuk (Zohhak or Dohhac), quod alienum a 
l oco ? ?. — Caste/, 3373. The age of Esther was long subsequent to the Epoch of Zohac, whose 
empire was overturned by Feridun ; but the artificers were, I apprehend, the slaves or serfs of Zohac, 
against whom Khawa, the blacksmith, raised the ^Ujl£ ijjpj^ Derafush Khawaian, the black- 
smith's apron, the Persian standard, till taken by the Mahomedans (Guba or Goba, Irish, a smith ; 
Gaibneacd, smith, trade (O'Brien), Gof, Welsh, item, incus, an anvil, from Scotch Gouph ictus, 
strike, a hammer-man). .J3 Kan, Arab, cudit ferrum ; ^jj Kinon, faber ferrarius. In like 
manner DHfi Tharis, Chald., clypeus ; ^D^D *7SO Baali Tharisin, scutati, shield-bearers: 
of this description were the three hundred and ten trained servants of Abraham born in his own 
house. — Gen. 14, 14. \\ r>v-Vi Mamul, Syr.; this word Castel explains as synonymous with l)2D 
Mabul, diluvium. It was, no question, by such devoted and blind instruments that the destruction 
called the deluge was effected ; but the word means, I apprehend, Mamelukes, purchased slaves, 
household troops, devoted men ; \\n\ov-> W^o Baal Mamul, iEthiopes, sic etiam appellatur Mogul. — 
Castel, 1977. ( Vide p. 42, text, n.) The fact is, that all the ^Ethiopians, who, it appears from 
Diodorus {vide text, p. 53, n.), indiscriminately used the sacred characters of the Egyptians, were 
~l73"T.Dy Aabd-Malech, devoted to the Lord, like the ^Ethiopian, so characterized Jeremiah 
(38, 7, &c.) ; j ^\v^ \b^ Baal Malacha, Syr., ^Ethiops ; jia^o \\^o Baal Kima, confederatus (Castel, 
399); | v~.n Kima, Syr., bases postes. — Id. 3302. (Vide Thebi cippus vinctorum, p. 47, note.) 
This is the proper import of the Hhabeshi, or Hhubshi, as they are called in the east, the Abyssi- 
nians; ,**_ >^ Hhabashon, pi. ^Uj^- Habashanon, Arab., iEthiopes ; ^j,5- Hhabasha, congre- 
gavit suos (the Sabaoth of Scripture), nigrum colore, iEthiopi similem, peperit mulier. These are 
the Souid, Soudan, or blacks (vide p. 39, n.) ; ^s^ Hhabash, Samar., ligatio, incantationis species ; 
■ »o^ Hhabash, Syr., inclusit, conclusit, obstrinxit ; tJOH Hhabash, Heb., ligavit, alligavit, domina- 
tus est, medicatus fuit. — Castel, 1115. The ^Egyptian seat of this was no doubt Thebes (videp. 47, n.), 
On or Aven. The Syriac word WqVi^o Mamul is I conceive allied to ..iA v-iv^ Mamluch, qui a se ipso 
solo, non ab ullo alio imperium habet, — that is, this Batenite empire, without either recognized heredi- 
tary right, or a right of civil constitution by a political community (alluded to in the Supplices of 
iEschylus: vide p. 62, n.), vid. "p7DD Mamluch, Arab. (Castel, 2074) ; IdJCji^c Mamluch, possessus, 
servus pec. emptitius, captivus, cui opponitur liber ; KjYa,^ Mamluchet, regnum ; <KL**« Mamlachet, 
possessio, dominium, i. q. "QV Aabd, servus qui recens in alterius dominium venit parentibus natus 
liberis (that is a captive, a freeman bound) ; at qui servus natus est *p "OV Aabd Kinon dicitur. 
— Castel, 3074, 3076. This kingdom in the sense of supremacy, that of the Rex Israel, or Moluch, 
the Lord — is always attributed to the Habashi; rD17D Molucheh, foem. (Isaiah, 34, 12), regnum; 
mD 1 ?^ Ma-Moluchuth (1 Sam. 15,28) idem; Regnum manet apud Abyssinios ; Sacerdotium apud 
Coptitas; Prophetia apud Jacobitas. — Castel, 2073. The Neacd in the Irish word noticed above, 
Gaibneacd, smith-craft, it may be observed, seems the same with the Neat and Neat land ; Ang. Sax. 
Ge-neat, and Ge-neat land. The Naithan (vide note C, p. 14 ), Picts, or Socs ; Gnat-bearla, the vulgar 
tongue, the common Irish (O'Brien) (vide text, p. 20) ; Gnat-cuimne, tradition; Gnatas, experience ; 



71 

serfs of the Pahluwans, and possibly the speakers of the Bali or Pali, which has 
affected the languages of all the Indo-Chinese nations. From the same Sanscrit root 

Gnataigim, to exercise, to accustom ; all deriving, I apprehend, from the Irish and Sanscrit root Gnja, 
knowledge ; Gnic, Irish, knowledge ; Gnisirn, to make, to do ; Gno, business ; Gnotac, busy, active. — 
O'Brien. This is our word not-able, — " a notable hus wife ; " to which words is allied Knack for dex- 
terity, or the art of the hand in doing. " Neat land, terra villanus ; Ge-neat, villanus, Ang. Sax." — 
Somner. He quotes from the Anglo-Saxon Paraphrase (Diabolus insurrecturus in Deum), " Mihi 
adstant strenui servi — jcpanje jeneatar. These are the same with the Boors and Socs ; a landed pro- 
prietor, says Skene, " is either Succomanus (a soc-man), and haldis not his land by service of ward; 
and then his heritage is divided among all his sons {vide Reg. Maj. p. 31) ; or he is Miles, and halds his 
lands by servitium militare ; in the quilk case the eldest son succeeds to the haile " (Skene de Verb. 
Siffnif. p. 52) ; soca, socha, socna, sochagium. — Somner, Gloss. ( Vide note C, p. 15, n. l .) These Boors 
or Socs seem always to have kept up among themselves the right (and the exercise of it) of civil legis- 
lation, or the enactment of laws by voluntary consent to submit to them. Their B} r rlawmen are no 
question the origin of our parliament men (vide Skene, 21, 22) : Burlaw, Byrlaw (Baurs Dutch, 
Boors), laws made by neigh-burs (Skene, 33) ; Ge-bur, Ge-bure, Ang. Sax., colonus, rusticus. — 
Somner. From these people, being like the Aabd-Kin of the Arabians, born Thralls, the word came 
to denote hereditary servitude or condition ; Gneat, and Do gneat, Irish, was born. — O'Brien. These 
people always when deprived of country adhered to the principle of Kith and Kin (Scotch). The Welsh 
law providing for the political organization on this principle (see Articles, Kindred, Chief of Kindred, 
&c), repudiating entirely the principle of a confederation of mixed races, or a system of cosmopoli- 
tism on the doctrine of a fraternity of all those deriving from Adam, that is, of all who were tinged 
•with black blood ; »j>\ Adama, Arab., junxit, addidit ; Fuscus evasit vel fuit, pro exemplari antistite. 
duce, quern alii sequerentur, fuit, qs. Adami instar (Caste?, 41): this is the Buddha; „±\ Adamon, 
conjunctio, nccessitudo, consensus, concordia. — Cast el, 41. It is necessary to attend to these Arabic 
imports ; the whole Jewish doctrine, founded on the covenant of Moses, being derived from the Ara- 
bians, or more properly, the Habashi (vide Galat. 4, 24, 25) ; z^{jj>- Hhabasheton, Arab., turba 
hominum, mixta, non unius tribus (Castel, 1115) ; ^jjt, Habasha, collegit, acquisivit, convenit cum 
aliis, congregatus, collectus fuit; i^AU Habasheton, turba nova quae recens convenit. — Castel, 801. 
This is the import of DHVD Mizraim (Alius Cham, the black. — Gen. 10, 6), the name everywhere 
applied to Egypt in scripture; HVO Mizri, .Egyptius, /Egyptiacus (Castel, 2121); A^_ Hham, 
Arab., fil. Noaj, pater Indorum. — Gen. 5, 32 ; Castel, 1271. It is the concurrent belief of the East, 
I believe, that all the swarthy race of mankind derive the black tinge from Hham ; ^>. Hham, Arab., 
niger fuit, intrans. ; nigrum evasit post rasuram caput (i. e. the white race after reduction to slavery) : 
produxit plantas, a virore, nigricantes (Castel, 1269) ; Din Hhum, Heb., fuscum, subnigrum (Castel, 
1268); *l/K=- Hhumam, Arab., nobilis dominus. These are the same with the Soudan, the Blacks, 
and our Sodor and Suthrens, the Duibgeinte or Blacks. I doubt, however, if the land of Ham 
(Psalm 105, 23), means the land of the black race. Israel came into Egypt; and Jacob dwelt in 
the land of Ham. Israel and Jacob certainly were the blacks and nobles, and seem here opposed to 
•"/THJUU* the Coptic name uniformly for Egypt, the settled country (vide note A, p. 1) ; neither do 
I believe Misr for Memphis (which place seems to have been built by the Taaths), is the same word 
with Mitzraim, but from the -(Ethiopian ^ftC' Myshyry (Mishr), Cairum, Memphis, Jjlgypti urbs 
maxima ; ^>nC Myshary, securis ; in the dialect of Amhar, a pruning-hook ; ^n^ 1 ^: Masharaty, 
fundamentum ; A^n^rh Amasharata, fundavit, firmum effecit edificium. — Castel, 2165. The vast 



72 

71 Yu, mix and unmix, they derive 3jq": Yavah, barley; and 3TT3T: Yavah, lack 
(want of). — Dhatus, 1 10. In one of the Hindu rites, in which an offering of barley is 

and durable edifices of Egypt seem to testify to the truth of these derivations ; DHtP'D Mishrim, 
ivotitudines. 

The .Ethiopian word is from |S££: Sharara, fundavit; ^ Shar, Syr., stabilivit, solidavit; "iHtJf 
Sharir, Cliald., firmum, ratum, constans (Castel, 3830), apparently allied to our word Saor, Welsh; 
Saoir, Irish, a carpenter, or mason, a sawyer, or cutter of timber or stones ; frC^ Shary we, Mth., a 
beam (Matth. 7,4), i.q. Chald. HHtP Shorith, trabs, particula trabis cui aliquid imponitur. — Castel, 
S836, 3837- The /Ethiopian ftCE Sharywe is also specifically applied to denote the central pillar or 
prop of the round Huts of the /Ethiopians : pec. fulcrum s. sustentaculum medium tectum fastigii sus- 
tentans (Angl. a shore), ut in /Ethiopum tuguriis rotundis fieri consuevit, hinc Basis (Exod. 26, 1 9), 
columen ; columen sacerdotii Christus dicitur ; \}}/.f rtY^C: Sharawe Hhamary, malum navis, the 
mast or pole of a ship. — Castel, 3837- These probably denote the Obelisks of Egypt. All these 
mixed races, derived from Adam by the subjection of the women to slavery by the Blacks, seem to have 
been corporealists, and the merchants, worldly men; §m$ M Sharir, Sam., niger ; 3^23 Chuf, Sam., 
i. q. Heb. P]1J Guf or Gup, corpus, solus (Num. 23, 3, et solus remansit Noa). This is the Scotch 
use of the word body, the only body remaining, and English some-body and no-body ; ftd^" 
Chyfaty, /Eth., elementa, ante consecrationem (Castel, 1792), (the body, viz.) ; D5D Chifath, Chald., 
vinxit, constrinxit, ligavit (Castel, 1751) ; fMDfl'JI Giftith, or DT)^ Gifthith, Chald., Giphtee vel 
Coptice. — Castel, 599. These seem allied to the handicraft race ; £p Chaf, Heb., vola manus ; Dual, 
D'QD Chafim, manus (Castel, 1779) (this seems the Scotch Gouphin, a double handful); }aa Chafa, 
Syr., palma manus, vola ; (_j£n Chaf, and (_Jl£n. Chaf, manus, manus usque carpum, pec. interior 
pars, vola (Castel, 1781) (vide note, p. 53), where I believe I have correctly assigned the etymon of 
Egypt and Copt ; the one or the other of these applications being derivative. !l/Tr3?y Chufin, cu- 
phitaj (Castel) ; ^jojl^ Chufiin, Arab., Cuphitse, ex urbe vel regione Cuphiensi (Castel, 1703), "nigra 
coloratus produceret agmina Memnon." — Claudian, 1, p. 328, v. 25. These were probably the en- 
slaved descendants of the previous or white race ; ^"D Chuf, Heb. and Chald., incurvavit, oppressit, 
curvatio, depressio, humiliatio. — Castel, 1702. It is a mistake, I apprehend, to suppose that the Gael 
are the Celts. The Suthrons or Sodor, who reft their country from them, were not the Saxons, but 
the Soudan, or lords, or blacks, the Duibgeinte. Birds of Reif is synonymous in Scotch with Birds 
of Prey ; Hraefn, Ang. Sax., Corvus, a raven (Kravyad, Sans., vide text, p. 68), et vexillum Danorum 
(Somner) (a Corby crow, Scotch, a carrion crow). The word Clann is our word lines of descent, and 
allied to Sanscrit cRi^j Kul, form family connexions (kindred) ; cfjrrj" Kulan, a family (Dhatus, 26) ; 
Gaoil, a family, or kindred ; Fear Goal, a kinsman ; Bratair Gaoil, a man of the same tribe or clan. 
— O'Brien. Neither does it appear to me that those called Cush in Scripture are the Habashi, but 
the Cuphites, Cophts, or Nubians. Walton in the Prolegomena to his Polyglot, p. 97 : " /Ethiopia 
non Chus vocatur." The Samaritan word ^flrZKiS Chuphin is used, it appears from Castel 1 702, 
for the Heb. {#"0 Cush. — Gen. 2, 13. Herodotus describes the eastern and western /Ethiopians, 
and distinguishes the former as having straight hair ; so that it is evident that by the /Ethiopians 
above the Egyptians, he meant the Hhubshies, the name always applied in the East to the negroes. 
The Cushim Cophts and Nubians, the Nobi and Noubi, the Golden, anOT& and ncrffft, 
Coptic, Hnoub and Noub, Gold ; the people of Upper Egypt, were all probably of the black, 
straight-haired race. Strabo describes these Noubi as a great people who did not yield obedience to 
the /Ethiopians (Habashi), but lived separately under the respective governments of the heads of 



IS 

a necessary act, the grain is addressed: "Thou art the separater, O Barley!" 
apparently denoting- that it was the grain, the produce of every climate, and v\hen all 

their tribes. The Eastern Iberians who recognize the distinction of the four original Castes, or Jats 
of the Hindus, and the Curds, even the Nomadic part of the race, have what political organization 
they retain formed on the principle of kindreds. ^"D Chushi, yEthiops (2nd Sam. 18, 21 ; Jer. 13, 
23) ; ubi Chald. Syr. and Ar. Ox. Indus vertitur, et Rex /Ethiopia;, Rex Indorum, vertitur ; '^"O 
Chushi, Chald., yEthiops, atrum, nigrum, /Ethiopi simile. — Gen. 2, 13. The country watered by 
the prT\U Gihhun is rendered Arab, and Sam. ; ^/f-^x-^ Z/£ Al Soudan (Castel, 1705) (not the only 
instance, it may be observed, which might be produced of the use of the article) ; .^cd Chush, Syr., 
collegit ; ^aod Chush, colus, fusum (this is the Spindle, Haruth, or Pivot ; vide note, p. 47, note) ; 
(aqd Chusha, Silentium, Taciturnitas, quies cellae ; Uao^ Chushia, yEthiops, /Ethiopissa, 
/Ethiopica. — Castel, 1705. These Soudan denote the Habashi. Universally, the Silent is equi- 
valent to magician, veneficus; tiHH Hheresh (Hharash), silentium, adv. clam, silenter, and allied 
to the Haschason and Usuason {vide p. 43, note) ; tJHH Hharesh, Chald., incantator, magus, 
maleficus; ^m.-^ Hharash, Syr. obmutuit, mutus factus est; l*.^ Hharasha, mutus, surdus; l*.-^ 
Hharusha, magus, incantator; l*.^ Hharushua, incantamentum, magia, Veneficium, ars magica: 
]L r >*\*> Hharashutha, veneficium ; a'^r Da Hharash, Filius mysteriorum Satanae, ipsique adhae- 
rescens. — Castel, 1424. (A,^ Hharasha, Arab. i. q. \x~* Saba, or Tzaba, Crocodilus terrestris, 
s. Lacerta Libycam (the Sabaoth, and Bacchus, Sabazius, the Lord of Hosts ; these are the same 
with the /Egyptian Crocodile; vide Herod.). — The Arabic word lAp*. Hharasha, also means stigma 
ilii inussit (vide note F, p. 22), provocavit, irritavit; inter illos jurgia et simultates sevit; orta fuit 
inimicitia inter homines; (cum puella}) resupina jaccnte rem habuit. — Castel, 1425. It is on 
this account that Diodorus says that hieroglyphically, according to the Egyptians, " Cro- 
codilus omnis malitiae index est." — Lib. 3, 4. This is the same with Baal-zebub, the lord of flies ; 
N^3"T V}Q Baail Uababa, Dominus vel auctor inimicitiae (Castel, 639) ; ^, Daba, Syr., Musca; 
^» Dababa, Musca; tiH! Dababa, Heb., Musca; HI Dab. Heb., Insidiari; N2H1 Debaba, 
odium, inimicitia; this is the Prince of the power of the air, the vulgar attributing these poisonings 
to the influence of that element. The Egyptian deity Harpocrates, represented in the numerous 
figures preserved of him, like a Negro with his finger on his lips enjoining silence, and an Ele- 
phant's trunk issuing from one side of his head, instead of an ear, is the same personage. The 
import of the name is apparent from the Coptic language ; ^^.po) Charo, Egyptian, silentium 
(silence) (D. Copt. 114) ; cb£.^ps Phakhri; (papp,a/co<;, Gr. (Ps. 58,4), where the vulgate has vene- 
ficiis, and explained also in the Coptic Dictionary, to mean veneficium, the act of poisoning 
(D. Copt. 109) ; so that Charo-Phakhri means the silent or clandestine poisoner. The Heb. in the 
preceding verse, and this " Venenum (JlDn Hhamath) illis secundum similitudinem veneni (flDn 
Hhamath) serpentis. — Vide p. 42, note. The word for serpent is, "1J£0 Nashar, allied, I apprehend, 
to Sans. Nas, destroy, annihilate, and Enoshim (vide note, p. 28, text, and note, p. 40, text) : " Like 
the deaf Adder that stoppeth her ear, which will not hearken to the voice of the charmers, charming 
never so wisely." The Hebrew has sicut Aspidis (*H£) Phethen) surdae (ttHIl Hharesh, which 
seems the word *\r<4.puj Charo, Egyp.) obturabit aurem suam, qua? non audiet ad vocem mussitan- 
tium ; D't^nbO Mela-hhashiin (probably allied to the Chushim, vide Sup.). The Septuagint 
renders this " quae non exaudiet vocem incantantium et medicamenti medicati a sapiente ; (f>ap/j,a- 
kov rov <f>apfMiKev/Mevov irapa Xocpov." This is the Egyptian use of the word Hhakim, or Sufie, the 
wise man, the Doctor, the learned, which they give to the Mehhidi or guide. These are the Oby 
men or women of Africa. Such facts contribute, I apprehend, to evince the remarkable degree to 

L 



74 

else failed, was discriminative of the STJ?2TT<^ Sasyad, the grain-eaters (the Sassenach 
or Socsons; Sags, Irish, an Englishman; Sags-bearla, the English tongue); and 
gVIc^T^ Kravyad, what eats flesh, carnivorous (from STJ^ Sasya, grain ; and ^c?J" 
Kravya, llesh ; and 3[<^ Ad, eat (Gram. 459) '{vide note B, p. 8), a distinction, I appre- 
hend, originally denoting the Cannibals, the eaters of flesh, — meaning human flesh; 
"1BO Bashar, Heb. caro ; ^ Bashar, Arab, caro, homo, homines, mortales, carneus 
alitjuis ; -,a.- Basharei, humanus, mortalis, carneus; J# £j J\ ^\ Abu al Bashar, Adam. 
This is the etymon (by transposition of the syllables), I believe, of Gradivus, Mars*, 
the same with Moluch and Mongul. SfJT?^: Mangalah, Sanscrit, the planet Mars. — 
Gram. 487. Kircher, in his list of the Egyptian names of the planets, states UoXcnrx 
Molouch, for .Mars. — Prodrum. Coptic. In his CEdip. iEgypt. he states that Moluch 
is Mars. &i2 Malug, Chald., depilavit, abrasit, adhibita aqua ferventef (Castel, 

which the radical distinction between the races of the oppressors and the oppressed have been 
transmitted to all succeeding ages. It was to this source that the early Christian Divines referred, 
and I believe perfectly justly, the abominations with which the Gnostics (who were certainly a 
Batenite sect) infected Christianity during the first centuries : " Gnosticos autem se dixisse, eos qui 
Carpocratis sectatores essent, ex Irenaei narratione de Carpocrate apparet, et Eusebius parentem 
Gnosticorum Carpocratem dixit." * * * " Magicas praestigias et incantationes Gnosticis ex 
professo tribuunt scriptores, ut Eusebius libro quarto, capite septimo, Simonis inquit praestigia, 
non occulte sicut ille, sed jam manifeste tradenda esse judicarunt, ita ut de philtris curiositatis, quae 
ab illis perficiebantur, deque quibusdam somniorum artificibus et assessoribus daemonibus gloria- 
rentur." — Cent. Magdeburg, Cent. 2, cap. v. p. 79, 1st Ed. 

* The Thracian god, which is neither from Gradus, step (Sanscrit gftJT Kram, step, pace, move 
by steps ; Dhatus, 24), nor the Greek /cpaSaiveiv, to brandish a spear : few things in ancient litera- 
ture are more generally trivial than the assigned derivations of words: greedy, craving (appetite). 

t This is the method of shaving in the east. The Sanscrit root TT^J Mud means rub over, and 
the example is, the barber (JT^j Mundan) rubs over the head or scalp with water, to prepare it for 
shaving (Dhat. 102) ; 3TZJ Mud, — a different root written exactly in the same way, — cut off the 
hair, shave; example — the barber (Mundan) shaves (Mundati) the head or scalp (Mundee). — Ibid. 103. 
These imports are therefore radically allied; n\v, Malug, Syr., perfricuit, evulsit. — Castel, 2066. 
Of the general import of this shaving for complete dependence and subjugation to the will of another, 
there is a universal concurrence of evidence : " Maol (Irish), a servant, rather a shaved person 
devoted to some saint or religious order, as Maol Cholum Cjlle, St. Columbus, servant or devotee ; 
Maol Seacluinn, St. Seachluin's, &c. ; in like manner as Giolla, Giolla Choluim, Giolla Patraic, Giolla 
Brigide, properly signifying the servant of St. Patrick, of St. Brigit," &c. — O'Brien. Maol, Bald, 
also Blunt, Maolaigim, to become dull or stupid, a man no longer capable of judging, or discrimina- 
ting, or acting for himself, — whose "acies animi" was blunted. The shorn head was the distinction 
between the freeman and the slave among the ancient Germans. The knights of Arthur (the fabulous 
Arthur, a very ancient institution) presented him with their hair. The same distinction existed 
among the Cannibal Caribs of America : " Les femmes a la mort de leurs maris, les enfans a celle 
de leurs peres et meres, se coupent les cheveux pour un an de temps, mats les esclaves en tout temps, 
et n'ont jamais liberte de nourir leurs cheveleures." — Raymond, Die. Caraibe, p. 319. When Elisha 



75 

2065) (shaved, reduced to slavery) ; JTwE ODJ Nasachi Malug, facultates depila- 
tionis. These were the personal property which a woman by her marriage con- 
tract reserved to herself, when she placed herself in, or delivered herself into, the 
power of her husband, i.e. " usuari^e, quas uxor in proprium usum, extra dotem 
in contractu matrimoniali descriptam sibi reservabat." — Id. ibid. In like manner, 
JV7D HIV Aabdi Malug, were shaved, slaves destitule of property, and of all rights, 
but which the master could not alienate or sell; the shaving denoting a specific 
devotion or obligation : "servi usuarii, quorum officio et servitute dominus ipsorum 
fruebatur, vendere autem alienareve eos non poterat ; JH/E nn£3J£> Shafahat Malug, 
ancilla usuaria, qualis luit Hagar*." — CasLcl. 2065. iSZbiJ Malach, Samar., possedit ; 

went up to Beth-el, " the little children mocked him, saying, — Go up thou bald head, go up thou bald 
head." It is not improbable that from the Sanscrit Mud, and Mundee, the scalp, comes the Latin 
Mundus, synonymous with Purus, and the word Monk, rather than from the Greek, denoting Unicus, 
solitarius. The Egyptian and Ethiopian priests were shaved, professing purity as the motive, though 
probably indicating the devotion to purity : Monja, Basque, sanctimonialis. — Larr. 2, 97. This is 
not the appellation they give to an Anchorite. Solitarius, anachorita, Bacartarra (Ibid. 96) ; Moz-tu, 
Basque, tonsurar, corter el pelo ; Moztea tonsura, el cortar de el pelo, motza, or mocha, depilis. — 
Larr. 2, 158. Monge, Spanish, monachus. Monges se llaman oy los de las ordenes monachales 
San Basilio, San Benito, San Bernardo, San Bruno, San Geronimo, &c. ; Mongio, Spanish, estado, 
y entrada de Monja ; Monja egoitza, Basque. The English word Mange, for the disease which 
deprives a dog of his hair, seems allied to this. Hence the frequent threatenings in the denuncia- 
tions of the Lord God, of making bald the head, i. e. reduced to slavery : " On all their heads bald- 
ness, and every beard cut off." — Isaiah, 15, 2. Munda, Sans, an evil spirit. — Gram. 336. 

* This is synonymous with TV2tt Ameh, a bond-woman, the same word, I apprehend, with Am, 
in Ambicht or Am Picht, the serfs of the Druids or Equites, or nobles of the Celts or Gauls (vide 
Caesar's Com.). Sarah said, Cast out this bond-woman (Ameh) and her son ; and Abraham 
took bread and a bottle of water, and gave it unto Hagar, putting it on her shoulder, D3t£^ She- 
chem (another term for the serfs, or those bound to bear or endure the usage of their masters). This 
is almost the only part of the human person never attributed to the Lord God (humerus Deo nus- 
quam tribuitur. — Castel, 3753) ; all those who were Abd to him being required to bear everything, 
while he and his priests were to bear nothing: accordingly Christ says, — "For they bind heavy bur- 
dens and grcvious to be borne, and lay them on men's shoulders ; but they themselves will not move 
them with one of their fingers." — Matthew, 23, 4. nfr^. Shachama, JEth., tulit, portavit, bajulavit; 
^rlTl^i Mashychama, contus quo quid portatur — all carrying in India is by the pole and the 
shoulder. The African negroes carry on the head, and many of the Hindu women : these probably 
are the same with the Shochin or Sacs. There is a Chaldaean proverb : Shichem rapuit, Migbai ex- 
scinditur ; ^"Ml Mygyby (Mygby),^Eth., administratio, dispensatio, procuratio (Castel, 1286), and 
refers to a system of government on the principle of the Persian Satrapies ; the people of the one 
were enslaved, the other destroyed. This bondage implied absolute power, probably the same with 
Baali (vide p. 70, text) : Abram said unto Sarai, Behold thy maid, nn2t^ Shafahhath, is in thy hand 
Gen. 16, 6) ; "return to thy mistress" ^DIIlJl Giberithach, the giantess, the Celts; jj^^Ga- 
beratha, Syr., virago ; ")^ J Gibbar, potens, praepotens, validus ; rVJn*OJ Gibberithiuith, valida, 
robusta, qs. virilis. — Castel, 477- These seem all to refer to the Siva Linga, or Priapus, and the 

L 2 



76 

iJ~Z^ Maluch, possessor; <*>An Malacha, iEth. qui omnibus imperat; eXL Malacha, 
Arab, potitus est, dominio tenuit, vi redegit quid in possessionem suam. — Castel, 2074. 

rites of Baal Phegor, and the Syrian Venus ; 11J bV2 Baal Geber, Chald., dominus virilitatis, 
membro praelongo praeditus. — Castel, 477- There seems good reason to suppose that the name 
^W Shri, pointed to read '"){y Sharai, is the same with the Hindu 3jp|" Sree, Lakhsmee, or 
Luckee, Fortune; Lykko, Lapland, Fortuna; Lycha, Swed. (D. Lap. 226); Lucky, English and 
Scotch. " And Sarah said, God hath made me to laugh ; all that hear will laugh with me." — Genesis, 
21, 6. This is the very old maxim, " Let those laugh that win "; the term irrisores, laughers, mockers, 
and scoffers, having been universally applied to this sect by the adherents to right and the serious 
duties of life ; Fortune, seems Irish, compounded of Una, a woman's name, apparently generally op- 
posed to Brigid, the industrious woman. Una, proper name of a woman, very common in Ireland, 
represented as the daughter of the King of Denmark : example — the house that Una governs is never 
a day nor six hours without hunger and famine (O'Brien; Vocab. Una) : Forb, a landlord; Forbad, 
slaughter ; Forbais, a conquest ; Forban, excess, extravagance ; Forba, a tax, contribution, — words 
allied to our word Force, and the Latin Vors in Mavors, as well as to the Latin Forsan, Forsitan, 
and Fors. 

* * " Haec mea sunt ; veteres migrate coloni, 

Nunc victi, tristes, quoniam Fors omnia versat." — Virg. Eel. 9, 4. 

The word Ona or Oina, Basque, means the foot, Pes, Lat., Pie, Span. (Larr. 2, I7l) 3 which, as 
distinguished from the hand, the instrument of honest acquisition, denotes fortune (vide note E, p. 
24). This epithet, as opposed to the domestic woman the hus-wife, the gad-about, is universal 
with the industrious race. Gad, it may be remarked, is the Syrian or Phoenician word for fortune ; 
TJ Gad (Gen. 30, 12), a troop, a company : fortuna, felicitas (Castel, 482) ; ^ Zjad, Arab., magnus 
dignitate aut divitiis, et pass, felix fortunatus (Castel, ibid: Conf. Selden. de Diis Syr.); English, 
a jade (Jadd, Scotch); a jaded horse for an over-travelled horse; Foirtc, black, swarthy; Foirtibe, 
Irish, slaughter, massacre (O'Brien), apparently alluding to the Danes and their Black Mail; Foirt- 
breatnugad, divination; Breatnaigim, to think or conceive (O'Brien) (fore-bode). Such are the 
" Fortia facta virum " which have been honoured with the very foolish admiration of mankind, as 
the exploits the most glorious. Fortun, Welsh, fortuna (Davies) ; Fort-una, Patu-ona, Zori-ona, 
Azort-ona, Basque, prospera fortuna (Larr. 1, 376, 367); Patu-zori, ominosus, fatalis. The one of 
these words seems the origin of fate, the Fates ; and the other of the Latin Sors, sortilegium, 
sorcery ; Zori-gaistoa, or Patu gaitza, infelicitas; Patu esalea, fatidicus (Id. 1366), a fortune-teller. 
Gaistoa seems our word waste, the waste, a wasting or ruinous contingence or fortune. This use 
of the word Ona, foot or step, is according to the analogy of our own language : thus we say, a for- 
tunate step, an unfortunate step, a ruinous step, a fatal step, a hazardous step, a prudent step, a wise 
step, &c. ; a wastefu' step, Scotch, a step productive of much loss. It is evident that the bond- 
woman was entirely at the disposal of her owner, or liable to prostitution for gain, or whatever pur- 
pose, and that the children were born Thralls. " Sarah said, Go in unto my maid ; it may be that / 
may obtain children by her." — Gen. 16, 2. "Sarah said, Cast out this bondwoman and her son:" 
and though " The thing was very grievous in Abraham's sight because of his son," he had no re- 
medy. — Ibid. 21, 10, &c. The word denotes a female liable to prostitution for the profit or purposes 
of her owner, or the person or temple to whom she was Abd, like the dancing women at the Indian 
temples, and the female devotees or Bacchantes, at all the ancient temples ; "OH Hagar, ancilla 
Abrhami ex qua Ismaelem suscepit (Gen. 16, 3), nupsit, vel alteri, vel post Sarae mortem, ipsi 



77 

These words are synonymous with 7JO Baal, and the source and import of the appel- 
lation Moluch, given to the same object of worship. That the Yavanas were the de- 

Abrahae, et Kethura vocata est. *"Un Hagari, Hagarenus ; Hungari eos hodie Judaei vocant : 
Hjn \Mtn Leshun Hagari, Chald., lingua Arabica. This arises from the identification of the ancient 
or original Arabs, the Gharbi, with the TaatsorTajics, and does not properly, I conceive, denote the 
speakers of the Pehlavi, but the Zend; 1J1C: Hagary, ^Eth., Civitas, Urbs, Patria, oppos. to> fc$>£\ 
Hhakaly, hominibus agrestibus et barbaris ; U140: Hagarawa, sedulus, diligens. — Castel, 60/. 
These are not different words, but the different ideas attached to the same word by different races 
or classes of men according to their estimation of the thing which the word properly denoted. "iDp 
Kethur, Chald., rupes, petra ; j^Ao Kuthura, Syr., saxum ingens ; •ftV.: Kalhera, /Eth., clausit. 
obseravit januam; ^"lY."^ Kythyrathy, clausio, obseratio. This denotes, I believe, Petraaa in Arabia : 
the Thamudites who succeeded the Adites ; JLi Kethar, angusta fuit vita, definitus fuit suus cuique 
quantitate victus, ad paupertatem redactus fuit ; latibulum suum ingressus est ; ,.ls Kethura, exiguum 
vitae sustentaculum, parsimonia (Castel, 3482,3483), of the same import with the bread and bottle of 
water placed on the shoulder of Hagar; ^"T/f Agar, Sam., i. q. Heb. "Ot^ Shagar, vulva; °\*i/j. 
Agar, mercede conductus ; and is used (Gen. 30, 16) to express the hiring of Jacob by Leah to lie with 
her ; VIA Agar, merces ; "Otf Agar, Chald., mercede conduxit, merces ; • j Agar, Syr., mercede 
conduxit. — Castel, 33, 32. These women were the wilers, beguilers, or ensnarers, by which mankind 
were seduced into the service of the Enoshim or Adamites, or of the Sadducees, and of the Lord 
God : " They vex you with their wiles, wherewith they have beguiled you in the matter of Peor, 
and in the matter of Cozbi, their sister." — Numbers, 25, 18. Accordingly Paul, who was versed in 
all these mysteries, says, " He who was of the bondwoman was born after the flesh; but he of the 
free woman was by promise ; which things are an allegory : for these are the two covenants, — the one 
from Mount Sinai, which is Agar. For this Agar is Mount Sinai, which is in Arabia. 
and answereth to Jerusalem, which now is." — Galatians, 4, 23. ( Vide note F, p. 21 ; note 
G, p. 23.) ,»-\ Asjara, Arabian, mercedem, praemiumve dedit, rependit ; mercenarius factus et mer- 
cede vel precio conductus fuit, mercede vel precio locavit aliquam rem. — Castel, 33. This is mani- 
festly the same thing with i"Q*7ntf Aholibah, which is Jerusalem. — Ezekiel, 23, 4. "There wen 
two women, the daughters of one mother, and they committed whoredom in Egypt ; and the names 
o + " them were ("PHM Aholah, the elder (greater), and n^'/ilK Aholibah, her sister ; Samaria is 
Aholah, and Jerusalem Aholibah." — Ezek. 23. And according to the Lord God they both belonged 
to him : " And Aholah played the harlot when she was his, and doated on the Assyrians, her neigh- 
bours." — Ibid. I have not space to show it, but the Samaritan women were properly the harlots, 
Aholibah Jerusalem and Arabia, the women who worked the coverings for the Kadeshim and So- 
domites. I shall, however, remark that cf^T Kadroo, Sanscrit, is the name of the mother of the Nagas 3 
from cfiijr Kadra, adjective, dark red. — Gram. 610. The sect of Jogues, or religious devotees so 
designated in India, are, I believe, universally considered Sodomites, Nagas and Alits Sodomites 
(Seir Mutaquerien, 2, 214), which latter appellation seems from Alita, the Arabian goddess Allat. 
I/ct'V Alahata, Syr., Dea. — Acts, 19, 27 ; Castel, 120. All this sect of Hamyarites and Gymno- 
sophists bear the like character: ''The Fakirs who go naked, or have clothes of a brick colour 
(i. e. a tawny or red orange), are supposed to be Sodomites." — Ibid. 512. It is deserving of notice, 
that the Jesuits in India, who performed the austerities of certain of these Fakirs or Saniassis, 
and fraternized with them, and designated themselves Saniassis, were told that the tawny orange 
dress was the proper colour of their mantle or cloak, and the colour which they actually did wear 
in India. These priests also connected themselves with the Buddhists at Lassa, and many of the 



78 

sinners may be collected from a variety of circumstances. A Sanscrit passage quoted 
b\ Wilkins, states: "in the Kalee Yuga, the Yavana overpowers the Brahman;" 

Datives attributed to their instrumentality the disturbances which subverted the Mogul Empire, 
as the Chinese government did the commotions excited in that country. I see not, however, the 
slightest reason to impute to these fathers the vices of the Nagas; but it is likely that these Hindu 
ascetics recognized in their tenets, and the observances of their rule, something allied to the Digam- 
bara Jainas ; indeed, it is evident to me, from the history of their founder, and the austerities which 
he practised, that tbe principles of this institution (unlike that of all previous Monastic orders) were 
borrowed from the East, probably by the intercourse of Portugal A*ith Goa, and more especially by 
the intervention of the Dominican friars. SfJ^J"^ Kaydara, a field, Sanscrit; cj-^lf^fi Kaidara- 
kan. the fields collectively.— Gram. 530. This seems the Scotch phrase, red land, for ploughed land. 
The authority of Scripture, and much concurrent evidence, makes it evident that this part of Arabia 
was irrigated by wells, and covered with fields. These, no doubt, are the Kedar of Scripture : " The 
first born of Ishmael, Nebaioth and Kedar" [Genesis, 25, 13); — the Kedara Misra of the Hindus, 
ku Nabata, Arab., scaturivit, emanavit aqua, eduxit aquam, ea deplevit, ingeniose invenit, genere 
Xabathajus fuit, elicuit ingenio et labore scientiam juris ; LjJ Nabaton, pudenda viri vel muliebria, 
nam. gentis sc. Nabathaeee, a Nebaioth, I smaelis filio, et ipsa Syria sic dicitur; WaJ] Anabaton, 
plural, Agricolae haud Arabes ; Ujj Nabath, Nabathaeus, infimae sortis homo, e vulgi faece, Syriaca 
lingua (Castel, 2188); l^jj Nabatha, Arab., germinavit, crevit herba ; Triticum (Matth. 13, 26); 
^_^jj Nabathon, germen, planta, res vegetabilis (Castel, 2195) ; ,\j3 Kudaron, Arab., serpens 
magnus, longus corpore crassiore, lanio, pec. cameli, coquus, i. q. "Itf "1JI Ar. j\j»- Zjuaron, Arab., 
Agricola; ,!»=». Zjawaron, aqua multa et copiosa. — Castel, 520. Jawaree is the name of the Indian 
millet, the common food of the people in the county where rice is not grown ; .^>. Zjuron, Arab, 
ipsa injustitia, impietas, perversitas, oppressio, tyrannis, unde Chur. cognomen Persarum Monarchal 
Bahram? — Castel, 520. (Injuria, injure, Eng.) tETT Chur, Sanscrit root, rob; ^MTj Chorah, a 
thief, a robber. — Dkatus, 46. "Hp Kedar, Heb. ater, pullatus incessit . DTl"lp Kadruth, atror 
(Isaiah, 50, 38) ; JTJ'l"!!? Kedaranith, atrate, humiliter; "1 b 7j3 Kedar, Chald., olla, cibus in olla; 
rmp TMtyft Maashah Kedarah, opus ollae, h. e. triticum coctum, fabae frixae, et similia pul- 
menta ex farina, Maim. (Castel, 3287??); confer 1 Sam. 2, 13; Levitic. 6, 26,28; - r ,o Kedar, 
Syr. scidit; atror; ^ ? o Kedura, olla; 4,^Js Kadarehton, Arab., i. q. .jjl <tbJ Lilehton Kadaron, 
nox quaedam Celebris et mirifica, in qua angelos descendisse narrant. — Castel, 3287. This super- 
stition, referring to the rite of human sacrifice, is entertained in India, existed among the Mexi- 
cans, and I believe, generally, wherever human victims were offered ; lip }12£H Leshun Kedar, 
Heb., lingua Arabum s. ^Ethiopum. — Castel, 3287. These are the same with the Cushites or 
/Ethiopians, the Nubians. "And Miriam and Aaron spake against Moses because of the ^Ethiopian 
woman (JTtJO H i~!££W Asheh He Cushith), for he had married an ^Ethiopian woman" (JVfiJO ilfcW 
Asheh Cushith) (Numbers. 12, 1); Zipporah, mfllf (Exod. 2, 21) or Tziforah, or Tzaforah, the 
daughter of the }HO *i"0 Cohen Madian, priest or king of Midian (this word, pointed to 
read Cohen, is the same with the Tartar Khan, of the like import), who is called in Scripture 
bKljn Ragual (Exod. 2, 18), and "HD* Jathro or Jathru (ibid. 3, 1) ; J i^ J Tzafara, or Safara, Arab., 
Citrini, flavi coloris fuit, niger fuit, flavus fuit (of a saffron colour), palluit (Castel, 3224) ; ,i^ \ 



JUC 



Tzafara or Safara, aurum. These are, I apprehend, the Noubi or Golden, the golden complexion, 
attributed to nearly all the great Jainas, and the perfection of beauty according to the islanders of 
the Eastern Archipelago (vide page 72 note); xjj^> Tzafareh, Arab., podex (Castel, 2223); 



79 

3"3"1^1M: Yavana-munda, a shaved or bald Yavana {Gram. 589), that is, a Yavana 
reduced to obedience, to a religious rule, or servitude (o a master or mistress, as Samson 

0^C Tzafaro, or (^C Tzyfaro, opus plexum s. tortile ; 0^; Tzafara, nexuit, dolum struxit, concin- 
navit.— Castel, 3223. These probably were the Spinsters, the Fates, with their distaffs or spindles, 
the Naruth or Pivot; iTVS¥ Tzafirah, Targum regnum {ibid. 3220) ; Tl£¥ p p^ Blak, or Balak. 
or Balk ben- Tzafor, king of the Moabites {Num. 22, 4), seems the same name with ^jJiL Balki^ 
Arab., nom. reginae Sabae s. Sabaoorum qua: visu venit Salomonem. — Castel, 372. The Isa is the 
Aisheh, and the Ase, in the name of Joseph's wife. ,*Alo Balthi, Syr., stella Veneris, Venus ; 
aes album. — Castel, 373. This seems to denote the mixed race. jL Balakon, Arab., albo et 
nigro constans color; jix\ Ablaka, YA> Balka, albo nigroque colore variegatus ; it. Cophitarum 
gens {Castel, 372), a motley race. Mahomet classes the Midianites with the Sodomites ;— " Madian, 
and the cities which were overthrown."— Koran, cap. 9, 1, p. 232. " Sodom and Gomorrah, and 
the other cities which shared their fate, thence called Al Motakifat, or the subverted."— Sale, ibid. 
" Madian, or Midian, was a city of Hcjaz, and the habitation of a tribe of the same name, the 
descendants of Midian, the son of Abraham, by Keturah. It was situated on the Red Sea, 

south-east of Mount Sinai, and is doubtless the same with the Modiana of Ptolemy." Sale, Koran. 

1,186. This would indicate a situation on the Elan itic Gulf, *Jo>x< J| Al Medina, or _>j \\ iA >j.< 
Medina Al Nabi, urbs Arabi.x Petrze, olim Jathrib ; item serva: ^Ax-, Madain, plur. civitates. 
The appellation Jathrib is, in all probability, the same word with Jathro, the father-in-law of 
Moses, and I believe, connects with the Indian Jaats or Jats. $-\°>, Zota, /Eth., ordo, series ■ 
(Dflfk 8^1/^ Wababa, zotahomu, et singuli ordines eorum (Angelorum) {Castel, 3154), indicating 
the affinity of the words Set, Zota, with the Hindu Jat (which seems from the Sanscrit root ^TT* 
Jat, form into a mass, entangle ; Dhat. 50), and the analogy between such corporations and the 
angelic hosts of the Lord God; such corporation possibly was the creation of Adam. The Jethro 
of Scripture is supposed by the Arabians to be Shoaib. Nabi, used universally for a prophet, pro- 
bably means an incarnation, Avatara; o.cu Nabo, or Nabu, Syr. Mercurius, and refers to the Cohen, 
a Buddha or Jaina. 7^ Chuanyny, ^-Eth., judicavit, gubernavit {Castel, 1752); ^^ Kanana. 
statuit, canonem fecit ; $9*? Kanona, canon.— Id. 337- The day of Buddha in the East is, Dies Mer- 
curii, Wodensday. The day of Mongul or Mungul, Dies Mortis, Tuesday, &c. The Moabites probably 
were the Horites, Jobites, Shechemites or original Samaritans, subdued or destroyed by the Mi- 
dianites or Ishrnaelites. The name seems /Ethiopian ; N10 Moa, Heb. ; c/a^ft Mawia. .Eth., vincere, 
supcrare ; <pft Moa ; ^A^ Moomy, Moaamy, vici illos ; t^CETA Tamawya. victus est ; "QJ Nabu, 
JEth. ; WCEF: Nabawy, civitas in terra Moab,mons Moabitarum; DVU Nabiuth. primogenitus Ismae- 
lis, a quo omnis regio ab Euphrate usque ad mare rubrum Nabathena dicitur, pars sc. Arabia; Petra . 
solitudo, frugum inops, plena pecorum.— Castel, 2185. This was the result of the destruction. "All the 
plain of Jordan was well-watered every where, before the Lord destroyed Sodom and Gomorrah, as the 
garden of the Lord, as the land of Egypt."— Gen, 13, 10. A^si Nabaz, Samar., sors ; *A^ Nabazah, 
optimi terrae fructus quibus excipiuntur amici. — Castel, 2186. (A wel-come.) This word, in the sense 
of Sors, is possibly the proper import of the idol of the Avites, or Hevaei ; ?i"pj Nibhaz (2nd Kings, 
17, 31) ; prnn Tharathak ; their other idol is from the root pjl"l Rathak, ligari, concatenari, item 
solvi, disrumpi, Chald., sepire; ?/Y3 Rathak, Sam., solutus, emotus; j,*. Ratukon, Arab., gloria, 
nobilitas, scortatio. — Castel, 3663. Kircher supposes the one of these idols to have been in the form 
of a barking dog, the other in that of an ass, which does not seem probable ; it appears to refer to those 
castings of Purim, for the acquiring of superiority, which all depended on the making of adherents 



80 

was bound by Dalilah by shaving his hair (Judges, 15, 6, 19) ; these seem the Arabian or 
African race, the Hamyarites or perhaps lshmaelites (not the Moguls) : the word is ex- 

or proselytes, and those Abd to the cause; accordingly, the efforts of those sects contending for 
mastery were entirely devoted to this purpose. Christ says of the Scribes and Pharisees, — "Ye com- 
pass sea and land to make one proselyte ; and when he is made, ye make him twofold more the child 
of Hell than yourselves." — Matth. 23, 14. These women of the Moabites, who according to Scrip- 
ture, were the offspring of the eldest daughter of Lot, and the Ben-Ammi, those of the younger; 
and the Samaritans were the harlots. And Lot said, — " I have two daughters which have not known 
man ; do ye to them as is good in your eyes." — Genesis, 19, 8. It is evident that in the age of 
Moses, the Midianites were the masters of the Moabites. " The Israelites committed whoredom 
with the daughters of Moab; but ♦U'O Chuzbi (which, in India, is the common term for a harlot) 
was the daughter of a Midianite of a chief house in Midian, head over a people" {Numbers. 25) ; 
but were separate races : " Moab said unto the elders of Midian " (ibid. 22, 4) : " And the elders of 
Moab and the elders of Midian departed" [ibid. v. 7); but were subjects of the same king. 
" Balak, the son of Tzafar, was king of the Moabites." — Ibid. v. 4. Baal Peeor '"liyD, which pro- 
bably ought to be pronounced as in Chaldean, Phegor, as "lllO Begor (Numb. 22, 7) in the moun- 
tains of Aram in the East (Deuteron. 23, 4) ; is I conclude the same thing with the Egyptian cb,4.^pi 
Phakhri, or Phaghri, denoting the use of Drugs or Philtres (vide p. 73), otherwise called W)ft2 
Arab. iJL.*a£= Chamosh, which seems Sanscrit, of the same import ; cfjST Kam, Sans, root, cause 
to love or lust for (Dhatus, 24) ; and Esh, or "frSTJ; Eesah, lord or master. Ganesh is explained the 
lord or master of the Gans, or Sets, Hosts ; and Kamesh, in like manner, is the lord of lust, synony- 
mous with Baal Phegor, whence our word, to fig ; Kama is the name of the Hindu god of love, or 
desire, and denotes those who, Mahomet says, "take their own lust for their God." — Koran, cap. 25, 
vol.2, p. 357. JTlCTTef^ Ganikya, a harlot; XpfXTepj" Ganikyari, the common women 
collectively.— Gram. 530. cfF^Tcffl' Bandhakee, a harlot (Gram. 587), from c|"FU Bandh, bind 
(Dhat. 92), as Ganikya from Gan. These women whored openly : the women Abd to the Sadducees, 
who worked the coverings for the Sodomites or Kadeshim, sinned covertly. This is the word used 
(i'nd Kings, 23, 7) for the Sodomites, and may be clearly shown to bear that import; ^#^0 Kadesh, 
Syr., nomen loci ubi sepultus Barac, cui quinque nomina Sinai, Paran, Sin, Kedemoth, Cadesh, 
Caste/, 3291); V?~)p Kadesh, cinasdus; HJ^Ip Kadesheh, meretrix quae cum delectu et privatim 
peccat, ut PUTT Zuneh, caupona, taberna, hospita; D'JT'ft Mizunim, armati sc. membro genitali 
(Caste/, 1031) ; D'J!Hp pi. Kadeshim (Job. 36, 14), Sodomites; #"Jp Kadesh, Sodomites (1 Kings, 
14, 24). "There shall be no whore (!"U£Op Kadesheh), nor a Sodomite (Wlp Kadesh) of the sons 
of Israel." — Deuteron. 23, 17- D't#"Tp Kadeshim, Sodomites. — 1st Kings, 15, 12. "The rem- 
nant of the Sodomites"; "U£W KJHp PI He Kadish Ashar.— 1st Kings, 22, 46. "And he brake 
down the houses (TO Beithi) of the Sodomites (D^Tp Kadeshim), that were by the house (D3 
Beith) of the Lord, where the women (D*J£On "lt£W Ashar Henoshim) worked hangings (D*J"Q Bei- 
thim, houses) for the grove ("IJ£M Ashar)." — 2nd Kings, 23, 7> The primitive import of J~Q 
Beith seems /Ethiopian; fj,^ Bethy, cubiculum, conc/ave (bed, biding-place). It is used for the 
sheath, receptac/e of a sword ; {Vp: fi.B<£ Bethy Shoiyfy, Vagina ; |V|-< : \<$X. Bethy Nafyshy, Corpus 
Caste/, 3971) Nafyshy, the soul: the receptacle, or ha-6a/-ation of the soul. The word Ashar 
denotes the walking women and the votaries of Chance and Fortune, and these guides to prosperity, 
and prophets or fortune-tellers; "ItiW Ashar, Heb., incessit feliciter, duxit, direxit, foelicitavit, bea- 
tum fecit, pec. praedicavit (he foretold) ; "1J£M Asher, beatitudo, foelicitas; TltJW Ashur, incessus, 



81 

plained, according to Wilkins (Grammar, 55?), " Yavanas, or invaders from the west." 
With this people the Greeks, lonians, were no doubt connected, though I do not 

gressus ; ftnC: Ashary, /Eth., semita, vestigium. — Castel, 245. {Fide p. 76, note.) Possibly the 
word ")££W Ashar (1st Kings, 22, 46), translated Remnant, means Ambulacrum, the walk, or place fre- 
quented by the Sodomites. PHEW Ashareh is by some rendered Astarte, Ashtaroth, and is explained 
Lucus, simulacrum ligneum Astartae dicatum ; the Luckee or Lakshmi of the Hindus, said never 
to have refused her (amorous) favours to any votary. *1t£W Asher, Chald., beavit, foelicem reddidit 
aut pracdicavit (referring to the rewards of successful divination) (vide Numbers, 22, 7) j "I^N 
Asher, Chald., beatitudo ; T1J5W Ashur, Chald., ratum, firmum, stabile (Castel, 245), assured. 
tfntJHpP Mekadeshatha, Chald., prostibulum.— Id. 3291. This i8 the epithet given by the 
Arabians to Jerusalem : Beit al Moccades — which they render the Holy House, as do the /Ethio- 
pians; fl,T: ^^jEjft Botha Makydashy, Templum. — Matth. 21, 14. [Much further light might be 
thrown on this subject.] These are the same with the Nagas and Alits ; "p^ Barach, lleb., Chald., 
Syr., yEth., denotes the knee, and the bending it in token of submission (Castel, 4.57), and pro- 
bably indicates the Horites, had I space to show it, and the origin of the Lapis Brachthan in the 
Caaba; . .j Faruch, Arab, nomen viri quem volunt Arabes fuisse patrem Ismaelis et Isaac, Per- 
sarum auctorem. This is either Hooshing or Djemshid, probably the latter ; the same with the 
Kurava empire founded by Rama-Chandra, the Hercules of the Greeks, subverted by the Pand- 
havas, the Pallidi or Fusci, the Zohak of the Persians, both long anterior to the epoch of Abra- 
ham ; j, ,i Farich, cgregia Coresjitarum proles (Castel, 3066) ; \'j&~ Sjathsa, Arab., incubuit, inse- 
dit genubus ; ^jo- Sjatsi, casus, ruina ; L>3Ss- Sjathsicthon, genubus incumbens, sine & final. ; 
.£aW- Sjatsi, al Chethi Astron. 6 evyevaa-cv aaTetpiafMO*;, Ingeniculus, Hercules (Castel, 630) in the 
Greek sphere. This is the title of the 45th chapter of the Koran, in which Mahomet says, " God 
hath created the heaven and earth in truth, that he may recompense every soul according to its 
works; and that at the day of judgement ye shall see every nation kneeling." — Koran, 45, vol. 2, 
p. 357. This word has no little affinity with our word Sits, and the Siths, or Pychts ; our custom 
of putting one knee to the ground as homage to the king, and his prerogative of rank of being served 
upon the knee. The attitude is retained in several very ancient Egyptian sculptures. cS*z=2-\&- 
Hharchuch, Hercules, pars coxas cui inseditur. — Castel, 1402. These Kadcsheh women were the 
same with the Succoth Benoth, the daughters of the Booths represented by a Hen on a square stone 
teaching her chickens to feed. D3D Succhoth, velum, velum dividens inter arcam (arcana) et 
tabcrnaculum ; "pD Such, tugurium ; fTDD Suchoth, pi. — Castel, 2521; confer Ezekiel, 13, 18. 
These seem all to connect with the whitewashers or painters of wickedness, to pass it for virtue. — 
Vide ibid. cap. 13, v. 10, 11, 12, and p. 39, note. The hatred of the Sadducees and Israelites to 
the Moabites was not less than their enmity to the Samaritans: an Ammonite or Moabite could not 
enter into the congregation to their tenth generation for ever. These covered saints or sinners 
were the same with the Samothracian and Cabirian Mysteries (Kafteipcov opyia, Herod.), into 
which Cambyses entered. eJi£^"T Kumba, Sans., a place of concealment, from ^f^r Kub, cover 
(Gram. 475) ; DID Chabath, .Eth., ftfrf: Chabatha, abscondit, occultavit; ft 01^ Chabati, occul- 
tator; ftfKh Chybuty, arcantis, occultus (Castel, 1677); \cxo Kaba, Syr., custodivit, pass, ethpa. 
tectus, opertus est ; JAq^ Kabota, area, /«£coto9 (Castel, 3261); <ui Kubet, Arab., fornix, con- 
cameratum opus, testudo, tale sacellum.— Castel, 3261. This is the same word with Cove and 
Cup, Cope, and the word from which Cupola is formed, 13p Kabab, Chald., Fornicem extruxit ; 
Klip Kuba et NJ-Qlp Kubata, Chald., lupanar; Hip Kabeh, Heb. lupanar (Castel, 3260); in 

M 



82 

believe them to be the Yavanas of the Hindus ; i"W or i"W Ineh or Ionah, Op- 
pkessit, circumvenit, aliorum substanliam cepit (ignoranter aut scienter vi ac vio- 

both languages the word rendered tent in our version {Numbers, 25, 8), into which concealment or 
place ot' security Phineas entered and thrust both the man and the woman through with a javelin. 
The affinity between the words signifying Fornix and Fornication is prevalent, -d^\ Chull, Sans, 
root, make love, dally; the woman dallies with her lover; from which ^^J Chullee, a stove. 
Those words probably afford the etymon of the Caaba, which the Arabians call Cobbat al Sakrat, as 
they call Jerusalem Cobbat al Mockadesh. The word seems originally to have had a better signifi- 
cation ; the Cope or Cove of Heaven, the ancient and almost, if not absolutely general figure for the 
Infinite and Eternal Deity, or his universal place. Mahomet founded himself a Mesjid or Oratory 
at Koba, two miles from Medina (not Medina al Nabi), of which he says, " there is a temple founded 
on Piety from the first day of its building." — Koran, 9, vol. 1, p. 240. These Chobbat and Cabyrian 
mysteries were the hidden things of darkness (1 Corinth. 4, 5) ; the hidden things of dishonesty 
(2 Corinth. 4, 1), practised by the hidden ones (the Kadeshim) of the Lord God (Psalm 83, 3), 
Jehovah, the most high over all the earth. The word for thy hidden ones is "jVDIDV Tzafun-icA. 
These are the same with the Batenites and Sufies and Sophis ; ITJSV Tzafamh, Sophonia, pro- 
pheta de tribu Simon (Castel, 3220); Jj.2j.qid Sophonia, Syr., perditio, consumptio; j.»aQ!E Sophia, 
Sapientia; aocfria, Gr. (Castel, 2494); 1J21P I-Tzafanu, privily. — Psalm 10, 8. These Sufies or 
Batenites were everywhere ; 'D1^ Tzufi, nomen sectag religiosae ; 53^>fti Tzufeh, Aram Supha, i. q. 

"^•m? Hetzaftt (Gen. 10, 10; Castel, 2586); ( sLo Sapha (Tzafa), Arab., Lanifer, lanosus fuit, 

more Sophorum velavit, involvit sermonem ; ^ky^ Sufi, sophus sapiens et religiosus, qui res 
divinas et qiue ad amorern Dei spectant, visibilium rerum figuris adumbrat. — Castel, 3149. This was 
the supposed consecration of all their abominations done before the Lord. " They that hate thee (the 
Lord God) have lift up the head" (ibid. v. 2) ; Edom, the Ishmaelites, Moab, the Hagarenes, Gebal 
(the artificers), Ammon, Amalek, Philistines, Tyre, Assur. They have holpen the children of Lot (ibid. 
v. 8), i. e. the judge who condemned the Sodomites." According to Herodotus, the Greeks and Egyp- 
tians alone did not prostitute the temples of the gods to the purposes of lasciviousness ; with the 
latter, however, if they were not the scenes consecrated to the impunity of vice, they were the means 
of promoting it. These attempts, however, to throw off the bondage of the Lord God and of sin were 
attended with no real success till the epoch of Christ. It appears, from 1 Chron. 4, 22, that among 
the ancient things connected with the Moabites, there were the }O?0 'KOtt Enoshi Chozba, the 
men of Chozeba, according to our version, which seems the same name with Chuzbi, the harlot ; 
and that ?)1W Sheraph had dominion in Moab. This is apparently the same with the Nagas. 
" Out of the roots of the Serpent (JJ> l"0 Nahhash) shall proceed a cockatrice, and his fruit a fiery flying 
serpent (*ptP Sheraph)." — Isaiah, 14, 29. fTTJ Srep, Sans., root, move ; serpe, Lat. ; TTTT* Sar- 
pah, Sans., a serpent (Dhatus, 161); Sarph, Welsh, serpens (Davies); ?\1V/ Sheraph, sexties de 
serpente dicitur, estque omnium supremus ordo; Chald. Syr. constanter, per tfJD'in Hharamana, 
Serpentum princeps.— Castel, 3846. This is the Ahriman, and Hhariman, the evil principle of the 
Guebres : "Ahriman penetra dans le ciel sous la forme d'une couleuvre, il sauta du ciel sur la terre" 
(Zendav. 3, 351) ; " l'ancien serpent infernal, qui a deux pieds (that is the serpent in a human form) : 
cet Aschmoug impure se mele au monde" (ibid. 2,305) ; "les Dews caches dans le crime." — Ibid. 2, 
344, 345. This is what is called in Scripture, the bondage of sin : "les Dews se multiplient furtive- 
ment (ibid. 2, 335) ; les Dews se sont unis l'un a l'autre ; de la Est venue le Dew male, dela, le Dew 
femelle * * * si Phomme commet la sodomie avec l'homme, ou si Phomme soufFre que les 



83 

lenlia; s. emendo, vendendo, rapiendo, populando) ; vim intulit. — Castel, 1617. This 
is exactly the principle of possessing- themselves without right, in the 1st cap. 

hommes commettent la sodomie avec lui, c'est a l'instigation des Dews " (ibid. 2, 336 ; vide ibid. 2, 
268) ; all relating to the Nagas. In the Chaldsean SpJJJ Sheraph is used for angel {Gen. 30, 22) ; 
D*3T£J Sheraphim, primus angelorum ordo. — Castel, 3846. These probably were the same with the 
Kadeshim, $1|3 Kadesh, sanctificatus, sanctus, purus fuit, factus est; tPTDO Makadesh, sanctuariuru, 
locus consecratus, in quern quis fugit ut tutus sit. — Castel, 3290. This, I believe, to be the origin of the 
Egyptian deity Serapis, and they seem all to have emanated from Thebes, On or Aven, or No. Strabo, 
describing the neighbourhood of Alexandria : " Eleusinis (conf. p. 46, n.) * * qui pagus Alex- 
andrine et Necropoli proximus, in ipsa Canopica fossa situs, conclavia habet et loca (a^e^, Fornices), 
ubi Capyriis initiantur et viri et mulieres, quod est Canopicorum rituum et protervitatis initium" 
(Strabo, 1152) : " Canopus habet Serapidis templum religiose cultum " (ibid.) : " Ut etiam nobilis- 
simi viri ei credant, et pro se vel pro aliis insomnia ibi captent sunt qui curationes conscribant" 
(talismans). — Id. ibid. ; vide p. 74, n. " Ad festivos conventus diebus ac noctibus navicularum plena 
est ea fossa virorum ac mulierum vectantium, qui extrema cum lascivia cantant atque tripudiant, 
et in ipso Canopo diversoria habent, fossae imposita, ad hujusmodi levitatem atque delectationes 
idonea" (ibid. 1153): "Ultra Mo-Memphis sunt Nitri fodini duae quae Nitrum plurimum ferunt. 
Hie Serapis colitur, et apud hos solum in /Egypto ovis mactatur." — Ibid. 1155. This was the 
sacrifice of the Jews, and the abomination of the Egyptians. " KJ Na, No, yEgypti metropolis 
100 portis clara, eo loci sita ubi nunc Alexandria est : ibi fuit Regum /Egypti domus, templum 
Serapidis ej usque simulacrum : earn cepit rex Assyriorum cum ad Niniven proficisceretur." — Nahum, 
3, 8 ; Jer. 46, 25 ; Castel, 2177- This cannot be understood geographically of Alexandria, and can 
only be supposed to mean a site of a common religion, or a temple, of the same God. The ancient 
writers identify Hecatompylos with Thebes: this name is, I imagine, the /Ethiopian word 9 > ' 4 7: 
Nohha, eminuit, excelsus fuit, altitudo, celsitudo (Castel, 2242), the high place, — of the same import 
with the hundred gates, not in the literal sense, but in that of the 100 high places, as the Chil 
Minar. — Vide note II. p. 29, n. 2. OT Nu and OT Noo, Sanscrit roots, praise (Dhatus, 55) ; these 
people supposing they exalted or glorified the Lord by such immolations. y Nohho, Arab., familiae 
No (Castel, 2243) ; IT) IT J Nilihuhh, Heb., semper cum IT") Rihh (odoratus est, olfecit), odor fra- 
grantisc, h. e. placationis, satisfactionis ; proprie dicitur de victima qua; offertur ad placandum Dei 
iram, ejusve favorem conciliandum (Castel, 2241) ; .3 Nohhon, planctus rythmica et consonans 
oratio, tales voces congregati ccetus. — Castel, 2243. " Glorify ye the Lord in the fires." — Isaiah, 
24, 15. (D*P1 n JO Ba-ii Him.) The word D'D Him seems allied to Amon and Hamon, and Ha- 
mon or Anion no ; ^a*ai Ilinian, Syr. ; Heb. */!3N Aman (Castel, S40), credidit, concredidit, fisus 
est, fide habuit (Ibid. 143); Vj^T^: Haiymanoty, Mih., fides, fides miraculorum, fidelitas ; 
j/jiLki*ai Himanotha, Syr., ab !a*oi Himan, religio, spec. Christiana ; <V^: ®y,£ cK l ( i ^ : Aminy wa 
Himanoty, religio ac fides. — Ibid. 840. rjfS" Nah, Sans., bind, fasten, make fast (Dhatus, 57) ; 'Cj'ST 
Pas, bind TIfJSrj Pasah, a rope . "CffT Pas, touch, go, (a fastening, the loosening of the chord) (Ibid. 
87) ; TZffT Pash, bind; T^STJ Pash, kill, place in order; Pas, item, destroy, from whence TIjTST: 
Pansuh, dust. — Ibid. S9. The term Moksha universal with Hindus, Buddhists and Jainas for the 



'■> 



state of final beatitude, is from the Sanscrit root JH2T Moksh, let go, release, free (Ibid. 109), de- 
noting the liberation of the soul (supposed to be attained by such immolations) from all further 
alliance with matter, and a state of purely spiritual existence. " Or ever the silver chord be loosed 

m2 



84 

of the Wisdom of Solomon, v. 3, civitati ; fUV H He Iuneh is rendered oppri- 
menti ; (lie oppressing- city, at LXX. Ar. Nostr. Erp. Vulg. Lat. Rab. Sa. Rab. 

***** Then shall the dust return to the dust, and the spirit (mi Ruhh) to 
God who gave it (D'H^N Elohim, the powers)."— Eccles. 12, 6, 7. All the Hindu rites to 
tlic chad are called Sradd'ha (Gram. 476), which properly means an act of faith. 3jp^J- 
Sradd'ha, Ruth, belief, a keeping or holding true: that is the maintenance as an article of faith 
(or more properly credulity) of that which has no foundation in truth, and conviction of the 
understanding by the light or percipience which God has given us, that is reason ; the basis of 
every superstition in the world, and the distinction between superstition and real or true reli- 
gion. It was their zeal to show their fervent piety and faith in Moluch that led to all the abomi- 
nations of Tophet (vide note H, p. 29, n. 2 ) and every other abomination covered under the abuse 
of the sacred name of religion. These Hindu Sradd'has are all attributed to Krishna or the Black, 
the Master whose authority was established by the Pandava conquest, which instituted the Kale Yug 
(B. C. 3093), or age of evil, strife, or chance, — termed also the age of obsequies. ^J'PDH Hamon- 
Na (Ezech. 30, 15), which our translators render the multitude of No, is probably a proper name, 
meaning the high place of Hamon or Moluch, not essentially differing from Serapis. ]M2T] 7V3 Baal 
Hamon was the name of a place either in or near Jerusalem, supposed to be so called from its multi- 
plication or fertility (Castel, 863), but which may be conjectured to have been one of the high places 
to Moluch, the lord of the Ammonites, erected by some of the reprobate kings (if not that of Solo- 
mon). "Then did Solomon build a high place for Chemosh, the abomination of Moab, in the hill 
that is before Jerusalem, and for Moloch, the abomination of the children of Ammon }1Dy." — 1 Kings, 
11, 7- I do not believe that the difference of spelling the name pDH Hamon, or ptOJJ pronounced 
Aamon or Hamon, at all affects the nature of the thing signified ; such variations occur in the ortho- 
graphy of every language in the world. To the same distinction of Aholah and Aholibah, Samaria and 
Sinai, Ezekiel refers : " Thine elder sister is Samaria, she and her daughters that dwell at thy left 
hand (i. e. north of thee) : and thy younger (lesser) sister, that dwelleth at thy right hand (i. e. south 
of thee), is Sodom and her daughters. * * * Thou wast corrupted more than they in all thy ways." 
" As I live, saith the Lord God, Sodom thy sister hath not done, she nor her daughters, as thou hast 
done, thou and thy daughters." — Ezekiel, 16, 46, 48. The word P]1D Suf, rendered (Deuteron. 1, 1), 
the Red (Sea a-gloss) is, I apprehend, synonymous with Horeb, destruction, meaning primarily, end, 
finis, terminatio. The end of a thing in point of time, is its annihilation ; ?|1D Suf, Heb. finitus, 
consumptus est, Chald. finivit, consumpsit, consummavit ; ^cuc Suf, Syr., consumpsit, extirpavit ; 
\i2Losn Sofonia, perditio, consumptio. — Castel, 2494. It is immediately added: It is eleven days' 
journey from Horeb (or Sufa, " over against which the position is defined,") to Kadesh-barnea. This 
is, I conceive, the proper etymon of the Sufies or Safies, and from this transferred to the Jam Suf 
or Red Sea. (Vide n. H, p. 21, and n. 1 ibid.) It is not undeserving of notice, that this appella- 
tion \x~> J| Al Sapha, is applied to Peter the Apostle: ^mx+JH. Shamaon, nomen viri, cum IjLj J! Al 
Sapha, Simeon Cepha, sc. Petrus; licet Arabes velint esse Simeonem patrem Josephi patriarchal. — 
Castel, 3781. This was the title given to Joseph himself: and Pharaoh called him rtf"3¥ Saph- 
nath, Paaneh; and he gave him to wife Ase-nath, daughter of the priest of On (Thebes). — Vide 
n. H, p. 29, n. 2 . The Saph is probably the latter part of his own name Jo-saph. Shimeon or 
Simon, and all the Shamans and magicians of Tartary and Samanasans of India, is from the 
..Ethiopian n^! Shamana, octo confecit, octies fecit, denoting the eight gods of the Egyptians. 
3f<2"f%f%" Ashta Siddhi (the eight Siddhi), is explained in Shakespeare's Dictionary, and I 



85 

Da. &c. Colu m baa exponunt (Id. ibid.) all explain it the city of the Pigeon. The 
Arabic jjjy Jonadada is Medina al Nabi.— Id. ibid. This seems the same with 

believe quite correctly, " the name of a superior order of beings, the personification of the powers and 
laws of nature." These are the eight Gans or Sets, Hosts, five being sufficient to constitute a Host 
or Gan or Assembly, to form a Lodge. He who was Ganesh, lord or master of all the eight Gans, 
had attained supremacy ; j+±£=, jj^ Sid Chabir, Arab, (the great Sid), i. q. ^SLc Malich, 
Dominus (Castel, 927) ; iV^V Shamuny, octavus, et cum hlfrft: Agadyshy, Heb. U/lpH He- 
Kadesh, indigitare videtur Spiritum Sanctum vel forsan nomen angelorum quos yEthiopes adjuratio- 
nibus (quibus nulla gens est magis dedita) invocant ut eos in orando adjuvant. — Cartel, 3778. This 
is the power which Simon who beforetime used sorcery, wished to purchase from Peter. — Acts 8, 9 
18. This is the origin of Asthte-kar (or Chil-minar or Persepolis), and generally of all places of 
reputed power, with Ashta prefixed. The " ^TJSZf 5=J Saman, one of the four books of the Veda 
(intended to be sung or chanted — the Psalmody or Psalms) is derived from lSft Sho, destroy" (Gram. 
456) ; and like all these incantations probably refers to Veneficia. ^f Sho, root, make an end of. 
finish, kill, destroy (Dhatus, 150), seems the source of the Heb. *|1D. However differently these 
words may be derived according to the discriminations of the Grammarians, or reducers to rule of the 
words of different languages, Sho, Saman and Shimon and Shimeon, are probably allied. There seems 
no reasonable ground for doubt, that the religion of Moses, and probably of Joseph and all the 
Jacobites, was Theban or ./Ethiopian. " His brethren fell down before his face, and said, Behold 
we be thy servants ;" and he said unto them, " I am in the place of God." — Gen. 50, 18 ; vide 
note C, p. 14, n. 2 . HJ^D Mosheh (Moses) : ante iter Midianiticum testantur Chronica HebrEeorum 
eum in /Ethiopia regnasse, atque uxorem duxisse /Ethiopissam. — Castel, 2156. 

Aholah seems, however, to have been originally the virtuous race of women reduced to this 
condition by the necessity of bondage and the exaction of force. The primary acceptation of the 
word seems Arabic ; J^\ Ahala, or J^\ Aholon, conjugium inivit, uxorem duxit, dominus, herus 
maritus, evasit (Castel, 50); H"^ Hal, Sans, root, draw, furrows, plough (Dhatus, 167); F^FX 
Hala, a plough; ^r^f Halya, belonging to a plough (Gram. 501). According to the re- 
cognised principle of the Hindu law, the woman is the field, and the fruit of her womb the 
property of her husband, whoever may be the father; if a slave, of her master; =j«L-l Ahlubon, or 
Ahalubon, quae sagpe et familiariter ad conjugem suum accedit mulier, et contra ab eo alienior et 

sejuncta. ( As Halaba, the root of the latter Arabic word, means pilosus, hirsutus, adversa et 

dura fortuna, heluo, homo qui colluvies est omnis mali, vorax, lupus (Castel, 851), denoting, I con- 
ceive, the mixed race with frizzled hair, who were Cannibals; y7^ Balaa, Heb. et Chald., absorpsit, 
deglutivit; Chald. item locus absorptionis, gula, oesophagus ; Syr. vicit, praevaluit ; fl£\0 Balyaa, .Eth. 
(the valiant), edit, comedit; [\(\\ Baku, /Eth., vorax: cb Baleaa, deglutivit, et ipsa deglutitio. — 
Castel, 367, 368. These are the same with the Celts or Pahluwans, the votaries of force, and disre- 
garded of right, who opposed the growth of corn (vide text, p. 15, n. *). Marichi (the name of one of 
the seven Rishis or Saints, the seven stars of the plough) means also a ray of light (the ensign of the 
Picts), and according to the Hindu mythology, enticed away Sita (vide Shakespeare 's Hindustan Diet. 
p. 1612) ; and approaches too nearly to our word marriage, not to make it in some degree probable 
that there is an affinity; Meirge, Irish, a standard or banner (O'Brien), a marriage procession? 
These names seem all to connect with the Icelandic Hul, velum, obscuritas; Huldu, id. ; Hulin, tectus, 
occultus larva; Hulstr, theca (hence our holster for a pistol case) ; Huldu-Konstr, visiones, phantasiae : 



86 

Zipporab, HIID'V ^DV nmsttf Shafuriah, Tzafuri, Tzefureh, Chald. urbs in quo 
sepulcrum Jonae (Castcl, 3223); I1JV Jonah, Heb. fern. Columba. Simon Bar- 

IIuKlu folk, genus hominum infeme abstrusum, ut credebant ethnici. — D. Icel. 410. The same, 
probably, with the Batenites or Sufies; l-c\k> Batahha seu i'Lo _lk» Batahh Mechaeht, locus 
depressior glares abundans, prope Meccam, i. g. aU-!j J^ Al Daghalathon, interius, qui caeteris 
J Ja J| Al Tuahar, exterioribus, nobiliores habentur. — Castel, 329. No doubt of the same import with 
Sinai, the Sadducees, and Jerusalem. Boirbe, Irish, fierceness, barbarity; Borb, fierce, cruel, severe 
(O'Brien); Beirbe, Gaelic, Copenhagen in Denmark (D. Gael. 109), apparently identifying these 
Blacks with the maritime African race of both the Barbaries ; f) CHC Barybaro, direptio, rapina : voca- 
buluin hoc a Troglodyticis Barbaris ob frequentissimis eorum rapinis deductum puto (Castel, 421) ; 
*"Q"0 Barbar, Barbarus, qui lingua aliis ignota loquitur, ac idcirco intelligi ab eo nequit; W"Q""li 
Barbarai (Psalm 114) (applied to the Egyptians, a people of strange language), item Barbari Populi; 
U^.^0 Barbaria, Syr., barbarus, extraneus ; ^q^jxi^o Barbariutha, Barbaries ; .j,y A\ Al Barbara, 
Arab., plur. *jAo J^ Al Barabarehta, Barbari proprie dicti ; Africani sede, Philistaei origine (this 
seems to allude to the Philenorum Arae.) ; ^jj-t-y Barbari, Barbarus ; <L...\j J\ Al Barbariehton, 
ilia Africa? pars vulgo Barbaria (Castel, 424); fLepiiep Berber, Coptic, calidus (D. Cop. 12); 
&€pilCDp ejicere. — D. Cop. 16. These are the Celts or Gauls, who are not the Gael (vide p. 72, 
note), but the Wal of the Anglo-Saxons ; Wal-Hafoc, Anglo-Saxon, an imported hawk, a hawk 
from beyond sea (Somner) ; Gal, Irish, warfare, a battle ; Gal, Irish, according to modern accepta- 
tion, an Englishman. "The Danes, or any other foreigners, are in Irish writings called Gaill; 
but the true meaning of the word is jail, the Gauls" (O'Brien), the Lords of the Ambichts, 
who called themselves Celts, Kelts ; Geilt, Irish, a wild man or woman (O'Brien), the savages 
or barbarians who enslaved or expelled the Picts or corn-eaters ; Gol, Gaelic, a Gaul. The 
Chaldaean rWH2*13 Barbariaeh, regio a Barbaris inhabitata, is used for the Hebrew nD"linn 
Thogarmah (Castel, 422), which, I apprehend, denotes the same people, the Danes and Blacks, 
the foreign traders (Gen. 10, 3), the son of Go-mer, Go-morrah, the centre of the sea (vide 
p. 38, note). OITHQ Muurum, Chald., nigrum, fxavpos, Greek, the Moors, the Black-a-Moors ; 
<\^!i5 Mur, Samar., emit, mutatio. — Castel, 2016. po Mar. Syr. emit; hence our mer-chant, mar- 
ket, and Lat. mer-cator, and possibly the Bursa of the Carthaginians ; Purch-ase, English ; La 
Bourse, French, the exchange or mar-ket-place ; Muir, Moir, Irish, the sea, genitive, Mara; Mor, 
Welsh ; Lat. Mare (O'Brien) ; Murca, a man's name among the old Irish, properly Muir-Cu, a sea- 
dog. — O'Brien. Possibly our word Murky, black, dark; Mirk midnight, Scotch, black, or dark 
midnight; Muireac, Irish, a sailor. — O'Brien. 

" Extremique hominum Morini Rhenusque bicornis, 
Indomitique Dahae." — Claudian. 

The Dahae both in the east and west are, I imagine, from Irish Dae, the hand ; Dae, a man, 
denoting the Picts, Euscal dunac, Iberians, or Eeranians, the earners. The M in the word Mara or 
Mora, the sea, seems in the eastern tongues to have permuted into B ; Q/tiC Bahhary, ^Ethiopian, 
mare; <r£r^l Bazjar, Arabic (a variation of the same word), marinus, nauta (Castel,S24); ^.. Bazjar, 
profundura maris, the deep: omnis aquarum collectio, s. in oceano, s. in sinu, s. in fluvio (Castel, 
323) ; Varuna, Sans., the god of the ocean, Neptune. The word HDIJin Thogarma is explained, 
Germania, regnum Edomi, Turcia, probably all the Cimbric or mixed races, and is derived from 
"OH Thagar, Chald., negotiatus est; N")JD Thagara, negotiator, mercator ; ]- r Jl Thagara, Syr., 
mercator, negotiator; =j°a tfl A Thigureh, Samar., mercator ; ^4: Thygyre, Mth., regnum ^Ethi- 



87 

jona (Matth. 16, 17) , Syr. |j.q*> oi^o ^ia* Shemeeon Barhad'lona, which is rendered 
Simeon, filius Columbae. All these appear to me to connect with On or Aven, or 

opiae magnum, cujus Prorex ^% : O^XhVi: Thygyre Machuanyny (Alvarezio Tigri Mahon), ab 
oriente (Castel, 3871); p*£Q : OrhC: Mydyry Bahhary ({fi>£Q : Mydyry, Mth., terra, arvum ; 
i\(KgQ: Amadary, regiones plana;, planities; \- rl x> Madara, Syr., terra, gleba terra?, cespes {Castel, 
1997), words allied to our mead, meadow, and the Arabic J\j>j^> Maidan, planities, the word 
common throughout the East for a plain ; Ath-Maidan, Turkish, the Hippodrome at Constanti- 
nople) ; Mydyry Bahhary, the province, on the sea, the sea-coast ; ab occidente Hi: f^RC,: 
Bage Mydyry (fl*16 Bagyy, Mth., agnus, ovis; Castel, 273). Haec pars (Thygyre) Candacis tempore 
primo ad Christianitatem conversa, pars reliqua non nisi vi et armis. — Cartel, 3871. (Caupen-ha</en, 
Haven, is of the same import : vide p. 53, note.) The word Thygyre is also synonymous with fi^ 
Sharawe, fulcrum, columna, and probably denotes the country of Axum, possibly the seat of the 
African trade with the East, perhaps the Berbera Desa of the Hindus (an African country). ZST^f 
Urab'hra, Sans., a sheep (Gram. 529) ; Hindee, B'heri, apparently connecting with Berber and Oreb 
or Horeb. Those who sacrificed the sheep were those who eat the sheep (it being imperative that 
all sacrificed should be eaten, and all eaten sacrificed), the destroyers and opposers of the growth 
of corn ; the shepherd kings of the Egyptians, the Israelites, or Lords. Carne, Span., Caro ; Car- 
nero, Aries, Aria, Ba., Ariquia, su carne muerta, nearly the name Arrouague given by the Caribs 
to the people they eat. Mesha king of Moab was a sheep-master (2 Kings, 3, 4) ; Mesha, Sans., is 
a ram, and the designation of the sign Aries in the Hindu sphere. All these people seem to have 
recognised Balkis, Maqueda, Candace (Kanya daksha, Sans., the expert damsel) as their mistress : 
(the Kanya Kubja, hump-backed damsel, or Panchalee of the Hindus ;) to this life these people had 
been compelled by the Lord God (vide Ibid. 19), being obliged to render 100,000 rams and 100,000 
lambs every year.— Ibid. v. 4. ^ Bagi, Arab (which seems the same word with fHO Bagyy, 
Mth.., agnus, ovis, or allied to it), signifies injustitia, vis iniqua, calumnia ; LU> Bagaia, meretrix. 
adultera, libera seu ancilla; ^Alxo Mabagi, oppressiones, fallaciae. — Castel, 396. The name of this 
province is evidently the same with the Tagara in the Dek'han (above the Ghats) ; — Arriani Perip. Ed. 
Huds., p. 29 : in these ages, the seats of trade, wealth and industry, being at a distance from the sea. 
These Barbarians are, I conceive, the same with the Hamyar and Ishmaelites, who were merchants, 
and the same with the Midianites, who destroyed the Horites or Moabites. "There passed by 
Midianitish merchant-men, and they sold Joseph to the Ishmaelites for twenty pieces of silver." — 
Gen. 37, 28, 29. 171H Holad, Chald. (Isaiah. GO, 5), nom. prop, urbis inter Midianitas, ubi bono- 
rum camelorum copia, is probably not unconnected with Aholiba, and "Oil Hholad, Heb., pointed, 
"1711, to read Hheled, oevum, tempus, mundus, terra ; this is the Chiun or Saturn, supposed to have 
been the object of worship at Mecca ; \}T\ Hholad, Chald., rubiginosus est, putrefactus est "T7i7 
Hholad (old), vocatur terra quia senescit. — Castel, 1239. jy** 31 j»-»~ J! Al Hhazjar Al Aswad; the 
black stone of Mecca is it would seem the same thing originally with the Siva Linga, or Phallus. I 
believe that the name Macha or Bacha, " Nomen tt;? i£_« Macha (Pocock, 113), is the same with 
the Hebrew Maacha, Venus, Astarte and her votaries ; hence Greek Moi^evco, Latin Mcechor, stupro 
virginem (vide n. E, p. 19) ; "JNO Mach, Heb. ; *]tf!2 Meach, Chald., humiliatus est, depressit, 
subegit, stravit, humiliavit ; \^l]^o Macha, Syr., abjectus, ignobilis, humili loco natus ; j^Q^lio Ma- 
chuta, inclinatio capitis vel corporis ad reverentiam significandam ; <R> ^. Macha, JSth., iratus 
fuit (Castel, 1981). (This seems equivalent to our word passion, acted upon, subject to be in- 
fluenced ; possibly allied to our word Make.) ^Aft^: Maykaly, medium vel intimum alicujus rei : 



88 

r hobos, and probably Jannes, the Haruth or pivot (vide page 47 note) ]tf ]j"Q Cohen 
An. (Gen. 41, 46); ]1N |i"D Cohen Aven {ibid. v. 50); |1N Aven, Heb. Planeta, 

^ATvY£ Maykalawy, medius (the mediator).— Castel, 1982. This is the idea entertained by the 
Arabians of Mecca, which they suppose immediately below the Celestial Caaba (the house of God), 
which they say is vertically above it; a superstition derived from the supreme abode, the abode of 
truth of the Hindus; and the word is, I apprehend, the etymon of the name of the archangel 
Michael, the patron saint of ^Ethiopia, very generally identified in the East with Christ (the Me- 
diator), as the angel Gabriel is with the Holy Ghost. This all arises from a gross corruption of 
the doctrine of the Trinity, and is, in fact, the worship of Moluch ; 1DV Aamad, or Ghamad, 
stetit, ut ministri adstant Dominis, unde angeli stantes dicuntur; Hebb^eis Pbiscis Messia 
NnV'VOI NTOV Ghamada Damatziaatha, mediationis columna, dicitur (Castel, 2789) ; ^iSV 
Aamud, Samar., columna; O^R: Aamada, ^Eth., columnam erexit, stabilivit instar columna?, 
statuit. — Castel, 2789. This Mediator, which entirely connected with the adjunct to God and the 
rite of human sacrifice, they supposed to possess the power of the remission of sin, and is the same 
with the Chaldean ""HDD'JD Metator, pro arbitrio conscribit et delet merita Israelitarum ; tunc dicitur 
Cancellarius ccelestis ; item. Michael, et praeceptor Mosis (Castel, 2037). From this notion has 
come the idea of Christ sitting on the right hand of God. Walton, in the 51st page of his Prole- 
gomena to the Polyglot : " Michael a dextro, cujus est ignis, et Gabriel a sinistra ejus, qui aquae 
praeest." The Praeceptor of Mosis, from whom he received his instructions, was really the Lord 
God of the Jews, and is the same with the Al Kum of the Arabians. According to the Arabians, 
ifM^x; Jannes, Praeceptor Mosis (Castel, 1619), Jannes and Jambres, Haruth and Maruth (the two 
angels of Babylon), the pivot and the winds, termed also tt"lOQ 1 KJPIV Johhana and Mamra (the 
prince and the power of the air), are all satisfactorily identified with Jachin and Boaz, the Pillars 
(Q'llDy Aamudim, or Gamudim) outside the entrance of the temple of Solomon, the same with 
the two pillars in the temple of Hercules at Tyre, described by Herodotus — the one of gold, the 
other an emerald (green glass), emitting light at night ; — no doubt of the same import with the 
Pillars of Hercules in the temple at Gades, Kadesh, or Cadiz. From Jeremiah, 52, 21 it appears 
that these pillars of the Temple, 18 cubits (27 feet) high, were hollow, and 4 fingers (3 inches) thick, 
denoting at the best a difference only in one and the same superstition. "And at that time 
pND'ft ~T2y Gamud Michael) shall Michael stand up, the great prince ptJf Shar) which standeth 
for the children of thy people (Daniel, 12, 1); jjy^c Aamid, Arab., columen, princeps populi, cum 
**£ J I Al Kum, Dominus. — Castel, 27 '91. The word DIP Kum, Heb., Chald. ; ^0.0*0 Kiuma, 
Syr.; ;3"?V1? Keeum. Samar., stans (Castel, 3302), that is, "per se stans." In the latter language 
the root also means vivens, existens ; the example is, " Vivit Deus vita, quae non est similis vitae, 
quae in manu ejus, quibus vitam ille dat." — Castel, 3303. This is the idea attached by the Hindus 
theologically to the Pillar, of which they only admit one, as the symbol of the self-existing, that is, 
the Deity, — correctly maintaining that everything else, matter or mind, possesses a derivative 
and dependent existence supported or upheld by his power ; a character also attributed in the same 
words by Mahomet to the Deity. The third chapter of the Koran begins: "There is no God but 
God, the living, the self-subsisting." This is explained by the commentators (who have not con- 
tributed to improve the Koran) : " Omnia autem, ipso uno excepto, genios, homines, diabolum, 
angelos, coelum, terram, animalia, plantas, substantiam, accidens, intelligibile, sensibile, de novo 
orta esse, eaque creasse ipsum potentia sua post privationem meram, et in lucem produxisse, cum 
nihil omnino essent, cum ab aeterno extiterit ipse solus, nee fuerit cum eo alius." — Pocock,H. Arab. 



89 

moeror; Jltt Aven, Chald., moestus f'uit, et refertur ad luctum internum; in Syr. and 
Arab, the word denotes the same thing; A\ Aunan, Arabic, nom. avis quae Columbae 

p. 2S9. This refers to a very generally received theory, of a perpetual recurrence in eternity or in- 
finite time of successive productions and annihilations, by the act of the Deity; (according to the 
Hindus) nothing remaining but God and eternal truth, justice ; recognising a possibility evidently 
undeniable of a suspension and altered renovation of the Laws of Physics. The Samaritans, who, 
generally speaking, seem to have entertained very superior notions on the subject of religion, main- 
tained also this idea of the unity of God; but appear to me to have inferred, like the Sabians, a Du- 
ality instead of a Trinity in the Divine nature. This is an erroneous or imperfect conclusion from the 
premises accessible to us with respect to the Deity, but does not, so far as I can see, necessarily lead 
to any atheistical or morally pernicious opinions like the many perversions of this tenet. It appears 
from Sale (Koran, cap. 2, p. 18) that the Pagan Arabians, who considered Gabriel " the insphation of 
God which giveth us understanding," ("the light," according to the Hindus, " which enlighteneth our 
reason," and enables us to perceive truth, and the distinction between right and wrong, " and hinders 
a man from giving his heart to iniquity "), as the source of the obligation to observe the dictates of 
conscience and the moral law, and consequently of the moral responsibility which Mahomet taught, 
or as they expresed it, — " the messenger of wrath and punishment," — would not on that account re- 
ceive the Koran, when they were informed that it was revealed by Gabriel ; " but said that if it had 
been Michael they would have believed on Mahomet, because that angel was their friend and the mes- 
senger of peace,"— that is, the Lord God, who covenanted to bear all the consequences of their cove- 
nant to absolute and unconditional and blind obedience, and whose obliteration of their offences, and 
benefits in this life, were to be purchased with blood, and sacrifice, and penitential observances. The 
mischievous effects of such personifications in religion, on the human understanding, it is impossible 
to exaggerate. The Lapis Brachtan in the Caaba, from what has been noticed above, may be sup- 
posed to be the Columna mediationis, the bowing stone, or stone of descent, — the same with the 
Crom Leachs, or Lechs in this country, — the stone of descent in which, or on which, the Deity was 
supposed to be present : " He bowed the heavens, and came down." — 2 Samuel, 22, 10. The Sa- 
maritans, whose confession of faith began like that of the Mahometans : " Non est Deus nisi unus," 
attributed the proximity of God to his omnipresence: "Deus demittit se sine descensu seu decli- 
natione (Castel, ,3586) ;" but it is probable this idea of a place of descent or union led to the notion 
attributed to the Stone Brachtan. (Vide p. 40, note.) Pocock considers the Black Stone at 
Mecca as the same with the Stone Brachtan : " Ea prout in Saracenicis a Sylburgio editis Euthemii, 
&c, &c. ; haec prsecipue sunt * * * * Adhaerere eos asserit ra XlOw tou fipa-^dav * * * 
in medio clonius precationis jacere ait lapidem magnum, Veneris effigiem in sc habentem ; honorari 
autem istum lapidem, quasi Abraham super eo cum Agare coierit aut came/um ei alligaverit cum 
Isaacum sacrificaturus erat." — Pocock, 111. It is evident the idea of conjunction is implied in 
both explanations. All these stuprations of the women arose from the bondage or servitude im- 
posed by the Lords on the enslaved women of the serfs — of being entirely common to them. The 
doctrine inculcated by the Manichaeans has always been maintained by these Nagas and Kadeshim : 
" Ut opes et uxores communes haberent, utpote qui fratres essent iisdem parentibus Adamo et 
Eva geniti. * * Omnibus communiafaceret eodem modo quo se habent aqua, ignis et gramen" (vide 
Pocock, 71, H Ar.). This, however, was not original either with the Manichaeans or the sect in the 
age of Anushirwan, but universal ; and in the mixed races who retained some principle was commuted 
for the obligation of being humbled by one of the lords before they were permitted to marry, and 
that servitude for the Welsh, Arnobr, Vectigal, merces foeminarum, pretium virginitatis (Davies) ; 

N 



90 

simili<, nisi quod nigra, estque torquata : ita dicta quod gemit turturis instar ; \X\ 
Aunan, multum gemens vir. — Castel, 153. This is the origin of all the mournings of 

the same with the Scotch Marchet, the obligation to stupration being, according to Skene, wickedly 
ordained by King John (Eoin, Eogan, Owen, Evan, Jevan, in this island; Jofa, Jofar, Lapland, 
Johannes (D. Lap. 9.3) ; perhaps the Latin Jove) ; the same with the Duibgeinte, or enslavers or 
lords. The demoralization produced by this degradation of the women prevailed everywhere. 
Strabo himself, a native of Amasia in Cappadocia, observes, "Omnia Persarum sacra et Medi et 
Armeni, religiose colunt, prae caeteris vero Anaitidem Armenii, cui et alibi templa posuerunt et in 
Akilisena. Ibi servos servasque ei consecrant ; quod sane mirum non est : sed et illustrissimi ejus 
nationis filias suas virgines ei dedicant, ac lex est, ut longo tempore apud Deam constupratas, deinde 
nuptam dentur, nemine talis mulieris conjugium dedignante. Tale quippiam Herodotus de Lydiis 
midieribus scribit, omnes enim eae, ut ait, meretrices sunt, et amatores ita blande tractant, uti et 
hospitium praebeant, et saepe plura munera dent quam recipiant, utpote e re lauta sumtum suppe- 
ditantes ; non autem quosvis hospitio excipiunt, sed eos pragcipue, qui dignitate ipsis sunt pares." 
— Strabo, lib. 11, p. 805. It appears from Herodotus also, that all the Babylonian women were 
obliged once in their lives to present themselves in the temple of Venus for prostitution to foreigners, 
and could not quit its precincts till some foreigner had thrown a trifling piece of money into their 
lap as their hire, for which they were obliged to receive his embraces {vide p. 80, note). 

It is probable that Anaitis is of exactly the same derivation with Agar, and the root, Lapland ; 
Nittse, Lapland, pudendum muliebre (D. Lap. r 88); Snatch, Scotch. This possibly may be the 
origin of the Indian Naatch, women, or dancing girls at the temples ; 7f^| Natee, Sans., a 
dancing woman; 7\^ Nat, root, dance, move, wave (Dhat. 78); (*• c. use lascivious gestures) 
also fall (ibid, vide Maacha, p. 87, note ; and the notices of the Spanish female dancers called 
Crissantes in the later Latin poets), and perhaps connects with the Naithan or Picts; Gnais, 
Irish, pudendum muliebre (O'Brien); Gnas, a custom; Nisu, or Nisun, Lapland, uxor, foemina 
(D. Lap. 287) ; Seitce, Irish, a wife ; Side, Scotch; fr,^ Shety, ^Eth., mulier.— Caste/,, 3851. This 
is the Hindu Sita, whom they place in the constellation of the Saptarshaya, the seven Rishis, 
Charles' wain ; Sita, Lapland, pagus, domicilium (D. L. 404), a site, a city. Nitta, Lapland, 
fulcrum (D. Lap. 287), anvil ; Scotch, a studdy (steady). These are the same with the Siths, 
or Pichts, or Ambichts ; Hus-man, Lapiand, domesticus (D. L. 72) ; Isset, Issed, idem (D. L. 82) ; 
Tatja or Tats, rusticus (Bond, Swed.) (D. L. 460) ; Alkes, Lapland, dexter. — D. L. 574. It is 
from this word that Alexander, for a Scotchman, and the Paris or Alexander of Homer, is formed. 
These rites of the Magna Mater or Cybele were long anterior to the age of Troy : — 

" Hinc mater cultrix Cybele, Corybantiaque aera, 
Idaeumque nemus : hinc fida silentia sacris, 
Et juncti currum dominie subiere leones." — JEn. 3, 110. 

]in Hhun (Chun), Heb.; rh,¥^ Hhewany, JEth., Eva, mater viventium ; ^.^J Tha-hhun,Arab., 
exitium, pernicies ; i^oJ^W Hhuanith, tres tabernae nom. loci. — Act. 28, 15. This, it may be ob- 
served, is the same thing with the three tabernacles which Peter proposed to erect, — one for Moses, 
one for Elias, and one for Christ, — not knowing what he said (Luke, 9, 33). And the same thing with 
the three kings: Hhewany is the same with Quean, Scotch, a woman; Quene in the northern lan- 
guages, Wench English, Kenghe Zend (vide p. 18); Kanya Sanscrit, a maiden; .->. Hhun, 
Arab., decepit, perfidus fuit (Castel, ibid.); Goin, Irish, delusion; Coinne, Irish, a woman: "old 



91 

the doves : "■ They shall be on the mountains like doves (*3V Ioni) of the valleys, mourn- 
ing- everyone for his iniquities." — Ezekiel,!, 16. "I did mourn as a dove; ITjV 

radical Irish word, of the same origin as Quean, or Quene, Ang. Sax ; Lat. Cunnus, " Ante Helenam, 
cunnus fuit causa teterrima belli — Horat." — O'Brien. Coinne, a meeting (O'Brien); Coint, a woman 
(ibid.) ; b_v Hhuna, Syr., sexus, pudendum maris vel fceminae, verenda; Hannah, nom. prop, mu- 
lieris (Luc. 2, 3G) ; rfW Hhana, Mth., Anna. — Castel, 1299. This is the same with Anna, the 
sister of Dido, and the Hebrew Maacha (vide note E, p. 19, p. 84, note). These had given rise in 
Asia Minor to all the abominations of the school of Sardanapalus at Nineveh, afterwards transferred 
to Tarsus, which, as well as Anchiale in its neighbourhood, was reputed to have been built by him : 
the name, I apprehend, was not proper to the last of the Assyrian kings, but is the same with Phul, 
Pul, Paul, or Shaul. 

" Et nunc ille Paris cum semiviro comitatu, 

Maeonia mentum mitra crinemque madentem 

Subnixus, rapto potitur:" — Mn. 4, 215. 

Kat-Elwes, peritus, Lapland, from Kat, Kata (Kate, Kitty), the hand; and Ehves, the Elves, or 
Alps, or Paris, denoting the same race. This is the Scotch word Kittle, formed by Syncope, "it's 
Kittle work," — work requiring much skill and address in performing it ; " it 's a Kittle question," — a 
point requiring much knowledge and sagacity in its solution. The Irish word Main-obair, a handi- 
craft (O'Brien), seems the same compound with Kat-Ehves; Main, the hand, Obair, work, labour 
(O'Brien), identifying apparently the Elves, or Alps, and Paris, or Fairies. Hagar, the Egyptian 
handmaid. — Gen. 16, 1. (DH^Q nn£3!# Shafahheh Mitzraith) is I imagine the same race or con- 
dition of captives described by the old tradition of this country and Ireland, — as Scota, the daughter 
of Pharaoh king of Egypt, the Taats. The word Shafahheh seems significant of the same 
prostrations or humblings implied in the word prostitution, prostibulum, prosternere, &c, and is 
originally ^Ethiopian i\<llrh: Shafahha, expandit se, extensus fuit, stravit lectum, solvit lumbos; (in 
the East, to untie a woman's girdle is equivalent to, and a polite phrase for, carnal connexion) 
aperuit, extendit, dilatavit, expandit. — Castel, 3813. "^fl^rh Mashyfahhy, instrumentum ferreum, 
quo ad supplicia utuntur (Id. ibid.), a wrack. The word sl/f- Agar, Samar. ; "1JN Agar, Chald. ; 
j- | Agara, Syr., also means tectum, a roof, a cover; \\.yX ;o Bar Agara, lunaticus spiritus extra 
tectum degens. — Castel, 31, 32. The ^Ethiopian word |V^ Shety, mulier, above referred to (n^! 
Shaty), Shat, nom. reg. iEth. ; rVh"h Shatata, parvi pendit. The plural of fi^ Shet} T in the Am- 
har. dialect is iVf^; Shatoty (Castel, 3851). tiPiT\W?2 Mashetitha, Chald., dies nuptiarum, 
(Ibid. 3852) indicates, I apprehend, the etymon of the Greek word 2ew, iEgypti urbs, ubi ingens est 
Hippopotamorum copia —Lexicon Constantini, p. 604, which can only refer to ^Ethiopia and the 
SatTi«:o? vofto<;, — the Saitic Nome of the Timaeus of Plato, and the Sahidic dialect of the Egyptian 
language (that spoken in Upper Egypt, generally admitted I believe, to be the older form of this 
speech). It is this circumstance which led the Greeks to identify Sais with A0??vt? or A.6rjva, 
Athena, which meant Mulier or Virgo, and not from the fancied affinity of the ^Egyptian word 
for Oil and Sais: A0i]vat,tj<; epya, Minerva? opera, opera mulieribus convenientia ; irorvLa KQrpaia, 
veneranda Pallas, Theocritus ; ttotvio. fiyrrip. — (Homerus, Odyss.) Patnee, Sanscrit, is the specific 
designation of the first married wife, always considered the mistress of the family, and properly the 
only wife ; the extension of the nuptial rite to subsequent marriages (to which, by some of the codes, 
her consent is necessary) being a manifest innovation on their law. The Latin Minerva seems also 
Egyptian, and denotes the same people, the Siths or Pychts ; jm.£.rt Man, locus (vide p. 2, note), 

N 2 



92 

lonah." — Isaiah, 3S, 14. "We mourn sore like doves; D'JV Ionim." — Isaiah, 59, 
1 1 ; confer p. 53 n. p. 42 note. The word t"U> lonah, Heb. oppressit, circumvenit, is 

and epfti Erbi, habitatio, commoratio. — Die. Cop. 16. The Eleusinian mysteries established at 
Athens were the same with the ^Ethiopian, those of Cybele, the Phrygian, and the Samothracian or 
Cabirian. These .Ethiopian Shatat or dispersed people are the same with the race derived from the 
Siths. or Pichts, or Pygmies; Noftat, Uvy/Jbaioc, Nobis, Pygmies (Hesych. 2, 695) ; Novftai, Nubag, 
gens Africa; juxta Nilum (Suid. 2, 633) ; Tlvy/Miios, Pygmaeus, a nomine Uvyov, id. est Il^t? 
(Pechis), quasi IT^nato?, quod cubitales fere sint, et ternos dodrantes non excedunt; ut scribit 
Plinius: Ylvyficuoi, Nani Pumiliones et pusilli homines; sedes eorum sunt supra JEgyptum prope 
Oceanian, quibus cum Gruibus dimicatio esse solet, ut scribit Horn. II. initio 7. — Constantini Lexicon, 
2, 579. This word IIt^i? means not only a cubit, but the artificer's instrument called a square or 
rule ; Lat. Norma. The Nobi, Noubi, or Noubians seem the proper ^Egyptian race, the Copts, the 
people whose seat of religion was either at Memphis or Heliopolis, and who Strabo distinctly states 
(Lib. 17, p. 1134) did not render obedience to the ^Ethiopians (the Habashi, Rex Israel, and the Lord 
God), the people we call Gypsies ; JDJl Gasan, Heb. ; ]±ma . Gosana, Syr., Cingari s. Nubiani, Anglice, 
Gypsies. — Caste/, 590. I conceive the same people with those of Goshen, which appears to me rightly 
explained terra Herculis (not the Tyrian Hercules, but Rama Chandra (Dasa ratha), the Djemschid 
of the Persians ; the prior Dhu'l Carnein, said by the Egyptians, I believe erroneously, to have 
originated near Alexandria) ; ^J Gosen, Goshen, regio iEgypti, i. g. ^\^sao Kustat, bis ita 
occurrit; alias leg. putarem LHj^J Fustat. This latter is no doubt the country round Cairo; WkuJ 
Fustat, tentorium, pec. ex pilis caprinis (the tents of Kedar), metropolis ^Egypti. — Cast el, 
3028. Gaois and Gaas, Irish, wisdom, prudence; Gaosmar, prudent, skilful (O'Brien) ; hence our 
GossimeerVweb. These Pygmies or Noubies on the coast are the people of iVf: Shewa, regnum 
in Ethiopia vulgo Chowa, Lusit., Xoa, ejus provincia est i-fA 1 ^: Tagualaty, al. Azania; nd) 1 : 
Shawy, .<Eth., homo, pi. ; nCEH": Shawyty (Castel, 3705), presenting an apparent affinity with 
our word She for the female of an animal, the Ban Shee (Bridgit). The Shiths, Siths, or Pychts 
of this country and the Sanscrit "ET Shu, bring forth children; and ^"cf J Savah, a son, a sacri- 
fice (Dhatus, 149 ; vide note B, p. 7)» denoting it may be supposed the race by descent (not of 
the God Adam, or made man) ; the sons of men contradistinguished from the Beni Elohim, 
or sons of God, Adam, (the Gods) of the Jews. 'j*\ Zengon, Ar. ^Ethiopum genus, unde Zingis 
extrema ad Sinum Barbaricum Ptolemaso, ^Ethiopica s. Zengitana, the Zangue or Sangue-bar of 
the maps. These seem the Indians contradistinguished from the Habashi, the hereditary distinction 
of caste of the Hindus and Copts; H^O: Zanagyaa, barbare, incomposite locutus fuit, insipienter 
dixit, sine intelligcntia balbutiit, hinc Cingari ; H\3°b Zanygae, deliramentum, somnium, fabula, 
nugae (Castel, 1066) a Zany. The affinity of the Gypsy language as spoken in this country with 
the Hindee or Sanscrit is sufficiently known ; possibly what is called by Isaiah D**)¥D D' \W}/ 
Leshun Jam Mitzraim, the tongue (speech) of the Egyptian sea, which he says the Lord will 
utterly destroy. — Chap. 11, 15. There is an affinity of Tagualaty with the name Tagala (vide p. 2); 
and, according to Dr. Buchanan, all who speak the Tamul language, called by the English Malabar, 
are in Carnata designated Tigul (Travels, 2, 237), coincidences which can hardly be considered 
accidental. These people are, I conceive, the origin of the name Shoaib, given by the Arabians 
to Jathru, Moses' father-in-law ; the word Su or Shoo, means gold ; Soona, Hindee, golden ; 
Soonar, a goldsmith; Sheoo Mahadeo Praw, the golden, supreme Siamese, denoting the Noubi. 
" And Adah (7\1V Aadeh, the Adites, the Horites, the destroyed race of primitive Arabians) bore to 



93 

in Chaldaean, *:iN Auni or Aveni, oppressit; depressit, rupit, fregit, defraudavit, dolosis 
verbis vel factis aliquem decepit. The authorities differ whether the Chaldaean tfjv 
Iona, Columba, is to be referred to this root or ]V Jun or Jon, Heb. and Chald. 
csenum, lutum, to which they attribute \V Ion (Javan), filius Japhet (the Sans. Jabh) 
{Gen. 10, 2); a quo et terra quam inhabitant dicitur \V Jon, Iwwo, Graecia {Dan. 8, 
21) ; *y\* loni or Javani, Heb. Graecus ; D'JV lonim, plur. »JV Ioni, W Ionai, Graecus, 
Chald., an Ionian, pi. 'WV Jonai, »&M*V Juinai or Javinai ; in this sense it denotes the 
same people with Sinai ; ^ Jun, Arab. Oppidum jeman ; }i J\ l_A, Bab Al Jun p3 
Bab, Heb. ; 22 Bab, Chald. janua, ostium, porta) ; Babylon Mgypti arx cum oppido 
ab Amro expugnata, qua3 post vulgo Al-Cario dicta fuit. The proper Egyptian 
religion, the seat of which was Heliopolis or Memphis, appears to me to have been 
opposed to that of Thebes and ^Ethiopia, the Hhabashi, nearly exactly as that of the 
Brahmans to the Buddhists and Jainas* ; and possibly this Bab Al Jun, of the same 
import with Hadramuth, was 'he seat of the /Ethiopian power in the conquered country. 
They seem certainly to have subdued the Arabian Yemen, though much difference of 
opinion prevails as to the period ; ^^ J\ Al Hhabasheth, qui olim Arabiam Felicem 
inundaverant. — Abu [fed. 1, 247. It is generally admitted, I believe, that the Tobaa 
kings of Arabia connect with Thubet or Thibet, and the whole of this system seems 
to derive from Thebes (vide note II, p. 29, note 2 ), and relates to the Adamites or 
Peshdadians, the creation of the Lord God, revived by Moses, after it had been 
destroyed by the catastrophe of Noah, and the same with the Taguth of the Arabians, 
the object of the reprobation of Mahomet. " Now," says Mahomet, " is right direc- 
tion manifestly distinguished from deceit ; whoever therefore shall deny Tagut, and 
believe in God, he shall surely take hold of a strong handle, which shall not be 
broken" — (Koran, cap. 2, p. 46); which word, Sale says, " properly signifies an idol, or 
whatever is worshiped besides God." — Ibid. Mahomet (Koran, cap. 4, p. 100) says 
" they desire to go to judgement before Tag-hut;" (which is explained before the 
tribunal of infidels) but, I apprehend, certainly relates to the Peshdadian Zendiks or 
Sadducees, those who dispensed the justice, i. e. the Mamon and the Vengeances 

Esau (who destroyed them), Eliphaz (TQvtt Aliphaz), and Ragual or Reuel pttlJH Ragual)." — 
Gen. 36, 4. Ragual is the name of Jathro, Moses' father-in-law, and Ali Phaz compounded of Ali, 
Arab., along with, and the origin of Elias and Ali, the incarnate spirit of the Batenites, and the 
word in the name of the Ela-mt\c gulf; and Phaz denoting, as all the terms applied to this people 
do, golden ; TQ Phaz, aurum optimum et solidissimum, Obryzum. — Caste/, 2976. Canopus, according 
to the explanation of the Egyptian priests, was K£.£,i Terra and HcffS. Aurum, that is the golden, 
supreme, or Adamite, the man of gold ; " I will make a man more precious than fine gold" (T5 Phaz). 
— Isaiah, 13, 12. These Noubis or golden men are the mixed race (the Cimbri) of the blacks and 
the white people ; our Nobles. Noble is an ancient Welsh word, signifying golden : Noble, 
aureus, habent antiqui (Davies) ; and long the denomination of the gold coin of this country. 

* " /Egyptiorum bellis attrita est ^Ethiopia, vicissim imperitando serviendoque ; clara et potens 
etiam usque ad Trojana bella Memnone regnante, et Syriae imperitante cum nostroque littore aetate 
regis Cephei, patet Andromedas fabulis." — Plin. 1, 376. 



94 

of the Lord God. In Marsden's excellent edition of ' Marco Polo/ p. 197, note 
.S'71, " Tangut, Tungus, Tunduk " is the name of Thibet, a fact confirmed by 
other evidence, and p. 238, Fo, the object of Chinese worship (Buddha), is ex- 
plained — " Fo, une divinite representee par une statue." ^ Buth, Pers., idolum, 
omnia fiffura qua? adoratur, Idololatra. — Castel, 2, 95. These are the ^Ethiopian 
hieroglyphics imposed upon the Egyptians, and were the idols of the house of 
Israel, to which the son of \SW, Shafan or Saphan, and the seventy elders, were 
sending- up thick clouds of incense, every man in the chambers of his imagery *. — 
Ezekiel, 8, 10, 12. Tebet, Notamanus states, is called Bhoot-ant in India, and 
Potya by the Natives.— Seir Mutaquerein, 2, 214. This appears to be the im- 
port of the name of the father of Joseph's wife. \\H }rO VIA *£01fl Phuti Phraa, 
Cohen, Aven. — Gen. 41, 45, 50. This word Phraa is probably a variation of PIJHD 
Phraaeh, written Pharaoh, whatever may be its import; and as Captain Symes, 
in his account of his Embassy to Siarn, supposes, is probably allied to the term Pra, — a 
respectful appellation applied by those people to their countrymen, and to sacred ob- 
jects, deities, and temples, — but never to a foreigner. Pra Puti is prefixed to the names 
of the great Buddhas ; Pra Puti Katsop (one of their Buddhas) is supposed by Dr. 
Leyden to be Cassyapa of the Hindus. Shu Mahdeo Pra, the great temple, is rendered 
by Symes, the golden Supreme; Phuti Phraa, therefore, is possibly the supreme or 
worshipful object of adoration : " When Joseph's brethren fell down before his face, 
and said, Behold we be thy servants," he replied, " Fear not, / am in the place of 
God" (Genesis, 50, 18, 19), that is Bhut or Tagutf. The revolution in Egypt which 

* Both the chambers and the imagery refer to the same Batenite or hidden system ; JT<f Guda, 
anus (Gram. 605) ; 3TJ" Goodha, hidden, a numeral, or the name of a thing to which it is likened 
(Gram. 580), that is, a numeral put for a thing, or an object by which it is implied, as in the 
eight Gans, the seven steps, the three worlds, the forty minars, &c, and in all hieroglyphics and 
personifications. This is so much the genius of the Sanscrit language, and its accommodation to 
the purposes of the double tongue such, that it appears there are several works extant, which read 
according to the sense of the words relate one thing, and according to the sense of the metaphor 
entirely another, the consistency and connection of idea being in each case preserved throughout. 
The grammars of the language appear to supply rules for the construction of words on this prin- 
ciple : " The thing to which another is likened is often put first in a compound, as •TT'f^fS'j Nara 
Sinhah, a man lion, &c.;" where Mr. Wilkins remarks: Obs. "words denoting tiger, lion, elephant, 
bull, or Indra, so placed in a compound, imply bravery, courage, heroism and the like ; while such 
as denote the moon, a water-lily, a leaf, or a colour, convey the idea of beauty : such compounds fre- 
quently occur." — Gram. 586. Epithets of this description mythologically denote particular events, 
as Nara Sinha, the fourth Avatara. An abuse of the faculty of speech strongly condemned by the 
institutes of Menu (a work anterior to the fabrication of this form of diction in which they are pre- 
served), who observes that " he who falsifies the import of words falsifies everything." 

t The Lord says unto Moses, " I have made thee a God to Pharaoh, and Aaron shall be thy pro- 
phet." — Exodus, 7, 1. "Aaron shall be thy spokesman, and thou shalt be to him instead of God" 
(Ibid. 4, 16) ; all denoting the vicegerent of this Supreme Power, what was at first called merely 



95 

produced a king- who knew not Joseph (Exnd. I, 8), i. e. did not recognize this Bhut 
or Tagut in the place of God, induced the Lord God to destroy Egypt. All the Ja- 

Almighty Power, or irresistible will, and afterwards Jehovah. This is in the sense J am that / am ; 
iTHN Ahih, riTl Hih, fuit, factus est (Castel, 839) ; (Tin Huh, fuit, extitit, from whence iTliT Je- 
hovah ; Nil"! Hua, Deus (Castel, 821), vice hujus ; NIP! Hua, ^Eth., plurimis in locis habet ; ft<K> : 
Chama (Castel, 821) ; ft<W : Chama, simul, tanquam, sicut, instar, quasi (Castel, 1739) : both Hua 
and Jehovah denote the Messias (columna mediationis). That is in the sense Simul along with 
the adjunct to the Divine Power, and in the sense of tanquam, sicut, instar, quasi ; this surreptitious 
power putting itself as a substitute for the Deity, or imposing itself as God and an object of wor- 
ship on the credulity of mankind, — what Mahomet calls the deceit of Tagut. The Lord says 

" I will establish my covenant between me and thee to be a God, Elohim powers, unto thee." 

Gen. 17, 7- " I will take you to me for a people, and I will be to you a God (Elohim)." — Exodus. 6, 7. 
This was the God of Bethel. " I am the God (Vtf El, the power) of Beth el (Sn J"D Beith el), 
where thou anointedst the pillar" (Gen. 31, 13) ; and it shows the mutations in those who exercised 
this irresistible power. " Thou shalt go to the plain of Tabor, and there meet three men going 
up to God (Elohim) to Bethel."—! Sam. 10, 3. "And Moab shall be ashamed of Chemosh, as 
the house of Israel was ashamed of Beth-el their confidence." — Jeremiah, 48, 13. The ./Ethiopian 
word Chama, in the sense Simul, denotes a tenet widely spread in the East, deriving from a very re- 
mote theoretical superstition, and maintained by all the Shia, or Shiite, and Batenite sects. " How 
much soever they disagreed in other things, they unanimously held a metempsychosis, and what 
they call Al Holul, or the descent of God on his creatures." — Sale, P. D. 234 ; vide p. 80, note. 
By the metempsychosis they specifically mean the perpetuation of or renewal of the same spirit by 
incarnation, as in the case of the Grand Lama, &c. ; and by the 2nd, the man in union or conjunc- 
tion, or united to, or the coadjutor of God. — Vide p. 40, note. Another tenet in which they all concur 
is in the obligation of blind obedience to the spiritual guide or chief Sufie, such as the Jews were 
required to yield to the Lord God, all deriving from the Adamites or Buddhists. " One of these 
sects (the Gholaites)," says Sale, "raised their Imams (Pontiff's) above the degree of created beings, 
and attributed divine properties to them. * * * One while they liken one of their Imams to 
God, and another while they liken God to a creature " (Ibid.) ; a doctrine, in substance by no means 
confined to the Gholaites. This is a mere variation of the superstition of the Beith-el (the abode of 
power), the house of God (DTPtf DO Beith Elohim, pi.), and the gate of heaven (D'DCf PI "IVt^ 
Shaar He Shemim), the gate of the heavens (Gen. 28, 17) ; "~\V^ Shaar, porta, quia olim judicia quae 
in illis exercebantur horrenda essent ; "1J/^ Shaar, horror (Castel, 3S05), which explains the context : 
How dreadful is this place ! This anointed stone is the same with the Messiah in the ancient 
Israelite acceptation of the term Columna Mediationis (vide p. 87, note) ; the ladder on which Jacob 
saw the angels of God (D^H/K 'DJwD Malachi Elohim, the angelic powers) ascending and descend- 
ing. — Gen. 28, 12. The Hindus, although tlieologicalhj recognising the pdlar as the indication of the 
self-existent, per se stans, have in some of their sects or dominant religions recognised this doctrine, 
representing the column as upholding the three worlds, which is not as I before stated heaven, earth 
and hell, but (in this sense) heaven and earth, and what is between them (vide p. 10, n.). In the ninth 
volume of the Asiatic Researches, this pillar, called " Samb'huh, is described as the chief (primary) 
prop of the foundation of the three worlds." This word Tft 5}T W Sambhuh, co-existent, that exists 
together, or along with (Gram. 469), is of the very same import with the /Eth. tx^: Chama, simul, una 
cum, and the Mithra denoting the adjunct to God: " Mithra Mediateur sur l'alborj." — Zendav. 3, 213. 



96 

cobiio. " All the souls of the house of Jacob, who came into Egypt, were threescore 
and six'" (Genes. 46, 26); and in four hundred and thirty years (Exod. 12, 40) 
they are represented as having multiplied so amazingly., that the land was filled 
with them, and they were exceeding mighty; and Moses, it appears, actually num- 
bered 600.000 men twenty years old and upwards, able to go forth to war, exclusive 
of the tribe of Levi. — Numbers, 1, 46. There is good reason to suppose that the 
proper Hebrew race were in Egypt for a very long period before the age of 
Abraham ; but the statement " that the children of Israel were fruitful and increased 
abundantly, and multiplied and waxed exceedingly mighty," is beyond any procreative 
powers in the principles of population, and can only be understood of the making of 
Proselytes. The triumph of the Lord God, it appears from the song of Miriam 
the prophetess, was over the regular powers of government : " Sing ye to the Lord, for 
he hath triumphed gloriously ; the horse and his rider he hath thrown into the sea." — 
Exod. 15, 21. It is evident that the government of the Lord God was entirely by the 
man in the place of God, and always directly opposed to every species of regularly con- 
stituted civil government, or kingly or magisterial authority. Moses tells them, that if 
they should wish to have a king, they were to take a king of the Lord God's choosing. — 
Deuteron. 17, 15. In the time of the judges, when there was no king, but every man 
did what was right in his own eyes (Judges, 17, 6), they were entirely under the do- 
minion of their priests or spiritual guides. Thus in the case of the young man, the 

The Alborj is the mountain Altai, and the same with Kaf or Al-Kaf ; the same with the golden 
pillar in the temple of the Tyrian Hercules, the Haruth : " la ceinture (the ligation) le Mithra Daroudj, 
homme qui veut publiquement frappe le juste" (Zendav. 3, 211) ; " l'alborj entoure la terra et I'unit 
au ciel" {Zendav. 3, 365) ; " entoure la terre, est au milieu de monde." — Id. 3, 357- This is exactly 
the account of the mountain Kaf. »__£!* Kaf, nom. montis, qui totum obire orbem traditur, mons 
ex smaragdo constans. — Castel, 3308 ; confer D'Herbelot. The encompassing the earth is equivalent 
to the ubiquity of the Haruth and Maruth, or of the Lord God and his eyes or angels. The ark 
(HQTp Kupheh, Heb., Area ; ?\p Kaf. Heb., societas, cophinus, Lat. ; coffin, Eng.). It appears from 
Marco Polo that all the Khan-Khans were buried at Altai. These are the Dakhmes, the objects 
of abhorrence to the Parsees or Guebres. " Un Dakhme qui renferme les cadavres. * * * Ces 
grands Dakhmes sont comme s'il faisoit le patet." — Zend. 2, 324, 325. These are the Daghopes 
of Ceylon ; the same with the Thuba, Alaya, or Vihar, of Thubet or Thibet, all containing the 
Thak'hurs Cuti or Lord's cell, in which a tooth or bone, or other relic of the saint is preserved, 
the source of the Divine virtue of the edifice, a superstition common to all the Adamite or Budd- 
hist religions. "Thak'hur Dwara, the Lord's gate, in India, according to Notamanus, denotes 
the temple at Djaga Nath'a." — Seir Mutaquer. 3, 170. That Bethel belonged to this superstition may 
be inferred, not only from the nature of the object, but the fact. " The altar that was at Bethel, 
and the high place he brake down. He spied the sepulchres that were there in the Mount, and took 
the bones out of the sepulchres and burnt them upon the altar, according to the word of the Lord." 
They left, however, the bones of the prophet of Judah, and those of the prophet of Samaria. — 
2 Kings, 23, 15. It was the heterodox nature of the saints whose relics they were, not the super- 
stition of the relics, which was the offence. 



97 

Levite, who became the father of Micah (as Joseph was of Pharaoh) as a hired priest, 
dwelling in the house of his employer at a salary of ten shekels a year, and a suit of 
apparel, Micah said, — " Now know I that the Lord will do me good, seeing- I have a 
Levite to my priest.'* — Judges, 17, 7,. 13. When the Israelites required a king who 
might judge them and defend them against foreign violence (1 Sam. 8, 5, 20) (that is 
protection, the function of the king in the sense of the Hindu law, against foreign ag- 
gression, or the act of the wrong doer, within the State) ; and when Samuel rehearsed 
these words in the ears of the Lord, he said, — ' They have not rejected thee, but they 
have rejected me, that 1 should not reign over them." — 1 Sam. 8, 7, 21. " Ye said a 
king shall reign over us when the Lord God was your king." — I Sam. 12, 12. " Your 
wickedness is great m the sight of the Lord, in asking a king," — lb. 17. It was not there- 
fore without truth, that " it was found that this city of old time hath made insurrec- 
tion against kings, and that rebellion and sedition hath been made therein." — Ezra, 4, 
19. During the whole period of Jewish History it was only when Solomon was strong 
enough to "thrust out Abiathar from being priest unto the Lord" (1 Kings, 2, 27), 
and something like an efficient government was established, that this people enjoyed a 
brief period of prosperity ; "when Judah and Israel dwelt confidently, every man 
under his vine, and under his fig-tree, from Dan even to Beer-Sheba, all the days of 
Solomon." Hut it was not long before "a cause from the Lord" (1 Kings, 12, 15) 
was found, which disturbed this state of things, and involved the nation in interminable 
calamities. 

These remarks will serve to show the probability of the identity of the Israelite and 
/Ethiopian religion originally, and generally a much greater degree of affinity than 1 
believe is commonly supposed between the superstition of the various nations of man- 
kind, which hi.s perverted both religion and human nature, corrupting the one, and 
debasing the other to a level with the brutes. And it may be added, that Sin and 
Sinai, which denotes, in the languages spoken in Syria, Earth, Mud, probably referring 
to the Adamites or Buddhists, the men who were earth, and to return to earth, — the Sad- 
ducees, Materialists or Corporealists *, — means, in Ethiopian, excellence; UftP: Sanaia, 
bonum, proficuumfuit ; ILITj?: Sanaiy, bonus, pulcher, formosus, suavis, dulcis; Sanus, 
dulcedo, bonitas (Castel) ; possibly the root of the Hindu Saniassi for an ascetic. The 
Hebrew race, who were the Artificers reduced to bondage by the race of Shem (the 
Heroes), seem to have been the people selected by the Lord God as the most useful and 
intelligent instruments for the extension of his power ; and hence, a very general affinity 
is to be observed between those mutually destroying and destroyed, " from the be- 

* " Les Parsees appellent le premier homrae Gael Schah, Roi de la Poussi&re, parceque son empire 
ne s'etendoit pas que sur la terre." — Zendav. 3, 294. Two other explanations are however given, — 
the one because he was earthen, earthly ; the other (I believe that of the Sufies) because the destruc- 
tion which created his supremacy as the God of the world, or object of worship, was so complete, 
that he had nothing but the dust of the earth and animals to rule over. This is supposed to be the 
Praja-Pati of the Hindus, the Lord of animals ; — a title also of Brahma, the Creator. 

o 



98 

ginning of revenges upon the enemy." — Deuteron.32,42*. A certain portion of these 
dexterous men or Artificers, seem generally connected with the word destruction, 
active or passive ; " U*^i Amina, stabilis, assiduus; U^\ Amana, respondet Heb., D'Dtf 
Emitn (terribiles),nunc transfertur accolge, nuncamnas; Ferrarius Gigantes peregrinos 
exponit. — Castel, 144. The whole of this comes from the formation of power by con- 
federal ion or union. This Syrian word Amana is used also for ^i Amin (Amen), 
asseverationis particula, equivalent to an oath of adhesion ; firmum, ratum est (ibid. 
142), of the same import with PN Amen, Vox Hebraeis, Chaldaais, aliisque Unguis 
usitata; cujussensum Jeremias optime interpretatur (28, 6), Sic faciat Dominus ; Targ., 
sic fiat voluntas Domini ; solita fuit ecclesia Judaica ad benedictiones vel maledictiones 
sacerdotis respondere Amen ; qui mos etiam in primitiva ecclesia apostolorum inva- 
luisse videtur (ibid. 143), implying the adhesion of fidelity ; 1/3K Amen, Heb. fidelitas ; 
<Y*H: amuny, TV^V Yemani or W,V Aminy, fidelis ; ft^: Ameny, Amen, ut Heb. et 
Chald. fttph: Amona, Idolum (ibid. 145); probably the Phuti, Bhut, or Piromis ; the 
Sanaiy for the time being. Without the adherence of such lieges, or men devoted and 
bound to obedience, (Hhabashif ,) the will of the Lord would have been very ineffectual. 
(02K Amana, Chald. Instrumentum (Artificis ?) . The wonders of art were considered 
the work of the Devil ; those miracles not worked by the Lord God, the work of magic, 
t. e. of the Chaldasans : quod instrumento (Amana) opus habet, Daemonis ("!££? Shud, the 
Shiddim), quod non eget, magiae (DHDD Chasdim) ; DlJftlft Aumanis, Umanus, Oma- 
nus or D^BIK Aomanis, Umanis, Omanis, Chald. Montis nomen, qui Hebraice dici- 
tur in Hor. — Ibid. 1413. This is certainly the Mount of destruction or of the de- 
stroyed ; Horeb, the Mount of the Lord, the Haruth or Pivot];, and no question the 

* The first words of the 94th Psalm are, " O Lord God of revenges." " To me belongeth ven- 
geance and recompence." "For the Lord shall judge his people." "I will render vengeance to 
mine enemies, and will reward them that hate me." " I will make mine arrows drunk with blood, and 
my sword shall devour flesh with the blood of the slain and the captives." — Deuteron. 32, 35, &c. 
" The sword without, and terror from the chambers, shall destroy both the young man and the virgin, 
the suckling, with the man of gray hairs." — Ibid, v. 25. A power of this sort may justly be de- 
scribed as fearful, and by those who admire it, as glorious, but is very little entitled to be considered 
Divine. There was good reason for the prayer, for a power " to judge the fatherless and the op- 
pressed, that the man of the earth may no more terrify." — Psalm 10, 18. 

t Hobled, Scotch, enthralled. This word seems to retain the import in the vulgar English. 
Hobson's choice, is a phrase for There is no alternative, an obligatory act {vide p. 70? 7l> note). 

; This word generally implies destruction by violence. In Persian sj\S. Charabeh is opposed 
to jjj Abad, cultus locus, bonus, elegans, conveniens, res creata, habitatio (abode) ; "Qtt Abad, Heb., 
perpetuum (abiding) ; .\J\*\ abadan, habitatus, incolis cultus, populosus (Castel, 2, 2) ; <—>/»- 
Hharab, bellum {Ibid. 2, 224) ; y\V\ Hharab, or Hhoreb, Heb., siccatus, exsiccatus fuit, vastatus, 
devastatus, desolatus, in solitudinem redactus ; ^11 Hhoreb, or Hhareb, siccitas, desolatio, vastitas, 
rtstus ; H"7^ Horib, siccus, vastus, desolatus; ^"IH Hhorib, Chald., destructus, desolatus, derutus; 
^3^ Hhorab, Syr., destruxit, vastavit, trucidavit, it. excisus, occisus, desolatus fuit; } i ^v o ; r )jv Hhora- 
bachana, distinctus albo et nigro (the mixed breed) ; ^HPl Hhereb, gladius, ensis, (quod exsiccet a 



99 

same name with that of the Arabian Province of Oman. "The Horims also dwelt in 
Seir befo retime: but the children of Esau inherited them, when they had destroyed 

sanguine), vol a desolando, malleus ; t—^ Hharaba, Arab., opibus exuit et spoliavit alium, et pass. 
direptae fuerunt facilitates ejus, helium gessit (Castel, 1385) : all apparently allied to Sanscrit root 
S" Hre, take by force, ravish; i—>Xjy*- Hhorib (2nd Chron.,5, 10); the mountain of God Horeb 
(Exod. 3, 1) ; Sinai, mount of God. — Exod. 21, 13, 1 6. Hhoreb and Hor seem to be the same place; 
"in I lor means a mount generally, but it is distinguished from I lor: "lilH "lil Hor He- Hor (Num. 
20, 22, v. 25, 27), the Mount-Hor. "This shall be a token to thee, that I have sent thee: When 
thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain " [Exod. 3, 
12) ; beAabd unto the Elohim. The Hebrew words are n?n inn Vy D'nbbn ntt ]M2V r\ Ta 
Aabd-un Ath Elohim aal He Hor Eiazeh, you shall be Aabd to the Elohim, plur. (the powers) 
upon Hor. The last word Ha/.ch may be an epithet signifying (Illusion, or worldly enjoyments, 
rendered in the plural D'TH, Chald. dormientes, LXX. somniantes; Syr. indulgentes voluptati; 
Arab. videntesTrem. tempori serviunt, et delirantes ; \\± Haza, Arab., deliria, sornnia ; HUH Haziah, 
Chald., somnia, deliramenta ; \+\ou\ Huzia, Syr., magus, sapiens [Castel, s -5_'. : dreaming in the tem- 
ple at .Jerusalem seems to have been a frequenl species of divination, and the interpretation of 
dreams (the power of prophecy), a special attribute of the Jacobites, as in the case of Joseph and 
Daniel [vide p. 81, note) : — 

" Qualiacunquc voles Judsei somnia vendunt." — Juvenal, 6, "j 17- 

All the imports attributed to the word Eiazeh seem to denote the character of the religion of the 
Lord God. Hor, He, Hor, is the Mount of Mounts, i. e. the Supreme Mount, the Mount of the 
Lord, the Powers. It is evident thai it was on Horeb that the Hebrews were rendered Abd to 
the Lord. "The covenant which He made with them in Horeb." — Deuteron. -20, 1. This ligation 
was so effectual, that the Hebrews could not escape, '• and elect a captain to return into Egypt" 
(Numbers, 14, 4), " and perished to a man in the Desert, except Oshea, the son of Nun and Caleb 
the son of Jephunah (neither of whom were Hebrews), who rent their clothes at such a proposal" 
(ibid.) ; " and therefore it was necessary for their children to pass into a covenant with the Lord 
their God, and into his oath" (Deuteron. 29, 12) immediately before Moses went up to Mount 
Nebu, and died there, according to the word of the Lord. Independent of this evidence, it maybe 
shown geographically, 1 conceive, that Hor-He-IIor, is Hhoreb. I cannot afford space for the sub- 
ject ; but the Horites were the white race, or those who adhered to their principles and called them- 
selves Whites: and the servants of Hhoreb, or the Lord God, — the Cranes, or Cormorants, who 
devoured the Pygmiees, — those with whom these industrious people waged war; |a,:a», Hhoreba, 
Syr., ciconia, item vastatio, desolatio, desertum. — Castel, 1386 : vide p. 92, note. The verses of 
Homer imply this (II. 3,4): — 

" At T eirei ovv %eifiwva (pvyov kcil aOea^arov op,/3pov 
KXayyrj rat, ye frerovTai eir D.Keavoio poawv, 
AvBpaai Wvy paioicn <povov kcil Ki]pa fapovaar" 

" Who, as soon as the rains and snows of winter are gone, proceed with a mighty shout to the waters 
of the ocean, carrying slaughter and destruction to the Pygmy-men." This is the same figure of speech 
with our Hrsefn, the Raven flag of Denmark, the Bird of Reif or Rapine. Aristotle's story of the 
Pygmies living in holes in the earth (the Troglodytes) and issuing forth with hatchets to cut their har- 
vests, as they would fell forests (De Animal, c, 4), indicates the same granivorous people : " Pygmaei, 

oz 



100 

them /rum before them ; as Israel did unto the land of his possession." — Deuteron. 2, 
12. Such were the Mamon of the Lord God : " Son of man, Nebu-choda-nasser king of 
Babylon caused his army to serve a great service against Tyrus : every head was made 
bald, and every shoulder was peeled (stripped to bear) : yet had he no wages, nor his 
army, for Tvrus, for the service which he served against it: therefore thus saith the 
Lord God ; Heboid, I will give the land of Egypt unto Nebu-choda-nasser, and he shall 
take her multitude, and take her spoil, and take her prey; and it shall be the wages 
for his army. I have given him the land of Egypt for his labour wherewith he served 
against it, because they wrought for me, saith the Lord God." — Ezekiel, 29, 18. " And 
all the inhabitants of Egypt shall know that I am the Lord." — lb. v. 6; vide Isaiah, 
20, 4, cap. 13, v. 15, 16. Such multiplied scenes of human wretchedness have been 

minutum genus, et quod pro satis frugibus contra gruibus pugnando defecit." — Mela, lib. 3, cap. 8. 
The Pygmies are those denoted by the quails (Y7W Shilu), two cubits high on the face of the earth ; 
DHM Chammadim (Num. 11, 31) ; DHBJ Gammadim, Pygmaei.— Ezekiel, 27, 11. "And while 
the flesh (12^ Bashar : vide note H, p. 26, n J ) was yet between their teeth, ere yet it was chewed," 
&c. — Num. 11, 33. This race appears to have been driven out of Thrace by the cannibals : "Urbe 
Gerania Thraciae Pygmaeos a gruibus pulsos." — Solinus, cap. 16 ; lib. 9, cap. 4 ; Conf. p. 74, n*. 
The Indians, according to Megasthenes, assigned three cubits to the height of the Pygmies: "im- 
mutarunt etiam Homericam Pygmaeorum pugnam, trium spithamarum iis staturam assignantes." — 
Strabo, 121 . It is worth notice that the word man is frequently added to Pygmy. Herodotus (3, 37), 
describing the image of the Egyptian Vulcan, says it is like the figure of a Pygmy man ; and this he 
says the Pataiki, TIcltcukol, or the tutelary gods of the Phenician ships resembled. He is the only 
ancient author who has noticed these Pataiki, and evidently describes the thing from personal ob- 
servation, and says they were in the after part of the ship. Some Egyptian figures of Pygmies have 
the head excavated into a bason, and I doubt not were the Bittacle, as anciently written, or Binnacle 
for holding the compass, ^q^q^q.^2) Patagamulun, Syr., polygonum marinum corrupte Gr. 
Castel? ? ? 1ks-£ 2 Patagara, i. q. Arab. ^JLi (Caslel, 2986) Nakras viae dux, index.— Castel, 2410. 
It is evident that the seamen of Tyre navigated the sea south of Arabia, the Indian Ocean, where 
the art of navigation continued. The word Mulun compounded with Pataga seems retained in 
Malayan and Arabic ; Ajt* (Maalim) Malim and J.U^c Mualim, a Pilot, mate of a vessel, a master, 
leader, conductor. — Marsden, 324. It is certain that the needle was floated in water in the east at 
one time for the purposes of navigation, and the zodiacal cups found at Java, and represented in 
Sir Stamford Raffles' and Mr. Crawford's works, probably answered that purpose. Cumbha Puttr 
is the Hindee, and I think a Sanscrit designation for the magnet, meaning either the hidden 
stone, or the stone of the vase, understood I believe in the latter sense. These might justly be 
called the tutelary gods of the ships, but have been confounded by later writers with the Hapaarj- 
fiov, the figure-head. The sign of the ship, as of the ship of Alexandria, in which Paul sailed from 
Malta, whose sign was Castor and Pollux (Acts, 28, 11), was evidently entirely a different thing from 
the figures of Pygmies ; rVflft Shabya, &c. ndIA : Shabya, Mth., homo (civis) ; iVf)ft : fy^^f: 
Shabya Ythyiopyja, ^Ethiops, the men of Candace ; Kanya Dachsa, the expert Damsel, or queen of 
Sheba (Conf. p. 92, note). It appears from Herodotus' account, that though the figures of the 
Egyptian Vulcan and of the Pataiki were alike unknown to them, the same image under the desig- 
nation of a Pygmy man was familiar to the Greeks. 



101 

the result of the principle, very absurdly called the right, of the strongest, and the 
folly of mankind, in saying' Amen, to constitute a power capable of carrying the 
principle into effect. Ju\ amfm, Arab, securitas, fcedus quo quis securus, protectio ; 
PON Amun, Ileb. nutritius, opifex ; hinc Jupiter llamon.? — Castel. The word 
used in Chaldean is explained as properly Hebrew (est vox Hebraea, nutritium, 
verecundum Latentem, magnum, significans*;, ^itf Auman, Chald., artifex, sic dictus 
quod in sua arte debet esse fidus ? oi^axiaai ^ Chad Aomanuteh, opifex ejusdem artis, 
collega ipsius (a fellow craft), junxit, alligavit, Mancipavit, in jugum redactus ; 
Chald. id. — Castel, 142, 3, 4, 5f ; with many other circumstances amounting to 

* IJTJf Ooman (neat.), Sans., a city, from 3f^ Ay, cherish? — Gram. 488. Possibly the same 
word with womb, woman, and the origin of the Magna Mater Turrita; ~&{ Umbh, Sans, root, 
fill ; TJT" Pura, the word used in the laws of Menu for a city distinguished from other towns, 
seems from the root 7TT Poor, fill ; IloXt?, Greek, a city ; U\eovaa/j.a, plenitudo, abundantia, 
plenus, Lat. ; full, Eng. rTOT Toon, Sans, root, fill (D/iatus, 60) ; Tun, Lapland, omnis 
( I). Lap, [>()('>) ; Toon, Scotch, a town. 

f All these ligations and humiliations imply the same subjection to this power of magic, formed by 
compact or covenant, in imitation of tuition by apprenticeship, or being bound apprentice to a trade ; 
"IpV Aakad, Hcb., ligavit, colligavit, pec. unam manum uni pedi et sic conjunctim [Castel, 2^73) ; 
e; ^( A Ikat, Mai, to bind, tic, fasten, a bond. — Marsden's Die, 28. It is to this peculiar method of 
binding hand and foot that Mahomet refers. When the magicians of Pharaoh confessed themsel\< s 
vanquished by Moses, and acknowledged the Lord God, Pharaoh alluding to this ligation, says — 
" Do ye believe in him before I give you permission? verily this is your muster who hath taught you 
magic, but I will surely cut oft* your hands and feel (which Moses had bound) on the opposite sides, 
and I will crucify you on palm trees; and ye shall know which of us is more severe in punishing" 
{Koran, cap. 20, 138) ; — denoting the contrast between the fear of the civil ruler, or the law, and the 
fear of the vengeances of the Lord God. Hence probably the custom of binding a witch hand and 
foot, and throwing her into the water. ("fTpy Eekideh, Chald. ligatio (Agni) sic erat, caput ejus 
fuit versus occidentem : maetans stabat in oriente, et vultus ejus versus occidentem ; jiLt Aakada, 
Arab., Nodavit, ligavit, inivit, firmavit fcedus; jjic Aakadon, vadimonium, fcedus, vinculum, nodus 
quidam in lingua (tongue-tied, obliged to silence or secrecy) ; »\JL; Aakdon, fcedus, pactum, obligatio ; 
jJLc Aakadon, Nodi, nodatio, nocumentum faseinantium, magorum, (the root of our word wicked. 1 
believe ; one of the wicked), geniculatus (compelled to submit).— Castel, 2875. IpV Aakad, Chald., 
in genua procubuit, inclinavit se ad tcrram honoris causa; O+.T Aakady, .Eth., capitulum s. capi- 
tellum columnar (Castel, 2893) ; the crown of the pillar of ligation (vid. Thebi, -Egypt, p. 4/, 
note), (the pommel? mbj Goluth (2nd Chron. 4, 12), volute, fillet). These ligations of various 
descriptions appear universal, and imply a mutual reciprocity of co-operation in the agents of 
iniquity throughout the world, deserving the most serious reflection of every person who takes an 
interest either in the happiness of his fellow creatures in this life, or their eternal destiny hereafter. 
Krempfer observes: — " De Macassarorum (Mangkasser on S.W. of Celebes) depraxlicata inter 
Indos ligatura, qua illi virilitatcm aliorum enervant et enervatum restituunt, magiam banc non 
nuper natam esse, patct ex Virgilii Ecloga 8 : — 

1 Necte tribus nodis ternos, Amarylli, colores, 
Necte, Amarylli, modo ; et Veneris, die, vincula necto.' 
* * * " ILtc Magia et fascinandi corisuetudo, a Macassaris ad alias migrasse videtur gentes circumsi- 



102 

sufficient proof, evincing the original identity of the Hebrews (before they were made 
Lords and Israelites) with the handicraft race. The Jewish proverb indeed implies as 
much : •' quicunque non docet filium suum aliquod Artificium (rTHDlN Aumanuth) 
perinde est ac si doceret eum latrocinium." — Castel, 143. There is little Benjamin 
(Tyy p»J3 Benyamen- Tzaair), with his ruler, the Princes of Judah, and their Council, 
the Princes of Zabulon, the Princes of Naphtali. — Psalm 68, 27. Benyamin is the 
race of the right hand — the artificers. The word Tzaair, little, of the same import with 
Pygmy or Pycht, the low or humbled race, — of which their councils may be considered 
characteristic*. Their enmity to the Israelites may be inferred from the story of the 

denteSj praesertim (quantum cognovi) Javanos, Malajos,et Siamenses." — Kcempfer,Amcenit at. Exotica, 
p. 654. The evidence of Virgil is confirmed by that of Juvenal. The custom of these ligations 
attributed to the people of Macassar prevails in India, and the drugs for affecting them were 
known, it appears from the ancient writers, in the age of Alexander, and his successors, whose 
power extended to that country ; and the like effect was produced by Runic inscriptions in the 
North in remote ages. The abolition of slavery, or compulsory and unrequited labour, or a pro- 
perty by one man in his fellow creatures, is a noble and important purpose ; but the slavery which 
would bind both the moral nature of man, and his right to think and act for himself — the soul as 
well as body to the ends of iniquity — is a slavery worse than that of the African negro, and a source 
of misery to mankind, — in which the wickedness of those who practise it is only to be equaled by 
the folly which renders it possible. It is to be hoped that Englishmen will not lend a hand to 
the villany of such barbarous ages, and still more barbarous races of mankind, any more than to 
the slave-trade. 

* All these names denote the Pygmies or Noubis ; "IJ^V Tzaar, Heb., parvus, minor fuit dignitate, 
vilis, contemptus fuit ; *VW Tzaair, parvus, exiguus qualitate et quantitate ; — the people probably ex- 
terminated or devoured by the cannibals ; the word "IV1V Tzoar being referred to this derivation, 
nomen loci {Gen. 19, 22) (1VH Tzaar (Gen. 14, 2), whose king was yTQ Balea, or Balee (vide p. 15, 
note), qui antea Bela appellaretur, quia incolae ejus absorpti erant. — Castel, 3217). 1VH Tzaar, 
Chald., or Tzagar, dolore, mcerore affecit, cruciavit, Ignominia, Contumelia affeoit; ^v Tzaar, 
Syr., Stupravit, probris affecit, Infamem reddidit; J^v Tzaara, ignominia, opprobrium, con- 
tumelia; fi04 : Zaara, or 00^: Tzaara, JEih., dolore affecit, cruciavit; frOO Zyury, doloribus vexa- 
tus ; ^6C: < P^: Zayry Mothy, dolores mortis. — Ibid. 3218. Apparently our word Sorrow : "Sor- 
row on ye !" is a common Scotch malediction for affliction be upon you ! Zabulon denotes the same 
people, the house-holders, or settled race, or perhaps the Metoikoi of the Greeks, or Shochin of the 
Jews ; 7^T Zabal, Heb., habitavit, cohabitavit, Samar., id. Chald., stercoravit agrum, fimo pingue- 
fecit (a term applied to the Welsh serfs): stercus, fimus ; W^ Zabal, Syr., stercus, fimus ; Ax\ 
Zabala, Arab., stercoravit terram, contabuit, it. removit, expulit, ejecit. If this does not imply that 
the Benjamites were the remains of the Hebrews who died in the desert : " Those who perished at 
Endor became dung for the earth" (Psalm 83, 10; Id. Isaiah, 5, 25 ; Jerem. c. 8, 2 ; c. 9, 22; 
c. 16, 4; c. 25, 33); HOA : Zabala, JEth., Stercoravit terram. The word also denotes the 
country of the Noubies or Pygmies on the coast of ^Ethiopia, or a part of it. rfflA: Zabyla, provin- 
cia regni ft©: Shewa, in ^Ethiopia (vide p. 92, n.); TiflA: ^ybyla, squama ferri (Castel, 1011), denoting 
the race to which the Hebrews belonged, whom " the Lord took and brought forth out of the iron 
furnace, out of Egypt, to be a people to him of inheritance (his born thralls), as ye are this day." — 
Deuteron. 4, 20. Eabrad, Irish, Iron ; Eabradac, a Hebrew, one of the Hebrew nation. — O'Brien. 

" Ferrugine clarus Hibera." — jEw. 9, 582. 



103 

Levite, whom none of them would tsike into his house. — Judges, 20. Their skill of 
hand was such, that there were seven hundred left-handed men, every one of whom could 

"They built the treasure cities for Pharaoh ; and their bondage was in mortar, and in brick, and in 
all manner of service in the field/* — Exod. 1. 

The word D»ViriSJ Naphtulim, another name for the same people, is explained Luctationes, 
versutiae ; technae ad capiendum, vincendum, ac prosternendum (alluding probably to these Ba- 
tenite or hidden conflicts by the arts of wickedness, by which they mutually endeavoured to cir- 
cumvent each other, and avenge the wrongs of their lamented forefathers). The word is from the 
root 7DD Fatal, contorsit, luctavit; VnDDn Tata-fatal, eluctaris, luctaris donee viceris, the in- 
terminable feud; and .seems to denote the weavers or spinsters; j.-fft: Fatala, /Eth., colo nevit, fila 
contorsit; <^A : Patyly, filum, funiculus, Ligamen; Syr. and Arab., torsit; bill) Fathal, Chald., 
duplicavit torquendo, ut fila et funes fiant ; PlVflfl Fatileh, plumbum et stannum liquefactum, 
quod infundebatur ori ejus qui ad combustionem erat condemnatus ; corpus enim integrum non 
erat combustum.— Castel, 3102. This seems to indicate the same affinity implied in the Latin, 
fusus (fused, English), and fnsuin, a distaff. If the name Naphthali is referred to the root n£32 
Naphth, it would equally indicate the same people; jAaj Naphta, Syr., fimus, immunditia, purga- 
mentum, mcticulnsns, animo deficiens. These humblings all, as 1 before remarked, implied stupra- 
tions, and these "1VV Tzaar or humbled Benjamites were probably actuated by the inextinguishable 
obligation of their hereditary feuds of revenge. "And my concubine have they forced Heb., My 
Aanu, humbled), that she is dead."— Judffes, 20, G. " Bring forth the man that came into thine 
house, that we may know him" (Heb., MV Aaanu, humble him) [Judges, 22, 22); \W Aanun. 
Chald., humilis, mansuetus; iTUy Aanueh, humilitas, mansuetudo, benignitas; "0V Aanu, Heb.. 
mitis, mansuetus; njy Aanui, Chald., Stuprum; iTjy D'^ Beith aanieh, Bethania [Castel, 28] 
probably one of the many temples of such initiations and humblings, and of the same import, if not 
the etymon, of the word Baten, hidden, and the Batenites or Sufics. The votaries of divine love, 
whose woollen cloak covered all iniquities : " Though your sins be as scarlet, they shall be as white 
as snow ; though they be red like crimson [vide p. 77- note), they shall be as wool. If ye be willing 
and obedient, ye shall eat the good of the land ; but if ye refuse and rebel, ye shall be devoured with 
the sword: for the mouth of the Lord hath spoken it."— Isaiah, 1, 18. "Though ye have lien 
among pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow 
gold. When the Almighty scattered kings for her, it (the act) was white as snow in Salmon." — 
Psalm G8, 13. "The thrones were cast down (civil government subverted), and the ancient of days 
did sit, whose garment was white as snow, and the hair of his head like the pure wool."— Daniel. 7, 'J. 
This is Buddha (the curled hair or wool represented on these Buth. or images has commonly been 
supposed to indicate the effects of depilation, but is distinctly stated by the Buddhists of Thibet to 
be curled hair [see Mr. Hodson's Paper, R.A.S.T.], and may be clearly shown to be universal in 
that acceptation) : this is the Suffie or woollen cloak ; and the same with the brick-coloured or 
tawny mantle of the Nagas and Alits, — the naked sectaries, Gymno-sophists, — defined by the San- 
sent authorities to be the Jainas and Buddhists. ZTUf Oornu, Sans, root, veil, cover (Dhat. 11): 
^[JT Oorna, wool; ^Oy^f]"!^" Oorna, Nabhi, wool, navel, a spider. — Gram. 5S0; vide p. 82, note. 
These were the hidden ones of the Lord God who spread their snares for the unwary. The word 
Nabhi, navel, is the etymon of Nabi, universal for a Prophet: A??\o? /xecro/i^aXo?, Delos terrae 
umbilicus ; o^t], Divina vox et responsum, Homer. This umbilicus was properly represented bv 
a spiral Cone or twisted Pillar ; of the former several exist in Ceylon ; one of the latter may be seen 



104 

sling stones at a hair and not miss.— Ibid, v. 16. The proper principles of honesty 
and industry inherited from this race " Whose soul loathed the light bread " (Numbers, 

under the centre of the seat of the stone throne at Axum, preserved in the work of Cosmas Indi- 
copleustas: engraved also in Vincent and in Salt's Travels. The Batenite throne, opposed to the 
Sinhasen or Lion throne of kingly power, of civil magistracy, the throne of Solomon, and of 

Romulus. 

" Cana Fides, et Vesta, Remo cum fratre (Juirinus 
Jura dabunt ****** 
* * * * Furor impius intus, 
Saeva sedens super Arma, et centum vinctus a'enis 
Post tergum nodis, fremet horridus ore cruento." — Mn. 1, 292. 

These principles of right on which the State of Rome was founded, which rested on natural 
reason, usage and custom, and afterwards fortified by the written ordinances of the twelve tables, 
the decrees of the Senate, and what may be termed common law, as declared by what was called a 
Plebiscitum (what was known to the people), were entirely subverted with the liberties of Rome, and 
supplanted by the system of Sadduceeism or Peshdadiism or Buddhism, the dispensation of reward 
and punishment by the Batenite or hidden power. 

" Romanas autem soliti contemnere leges, 
Judaicum ediscunt, et servant, ac metuunt jus, 
Tradidit arcano quodcunque volumine Moses." — Juvenal, 14, 100. 

Nor was it till the establishment of the Greek Empire, and the Institutes of Justinian that prin- 
ciples of natural equity again established their authority. Cicero evidently had heard of the con- 
nexion between this nakedness and the vice of Sodomy : — 

" Quis est enim iste amor amicitiae ? cur neque deformem adolescentem quisquam amat, neque 
formosum senem ? Mihi quidem haec in Graecorum gymnasiis nata consuetudo videtur, in quibus 
isti liberi et concessi sunt amores. Bene ergo Ennius, 

" Flagitii principium est nudare inter cives corpora." 

« * * * Atque ut muliebres amores omittam, quibus majorem licentiam natura concessit, quis 
aut de Ganymedis raptu dubitat quid poetae velint; aut non intelligit, quid apud Euripidem et 
loquatur et cupiat Laius?" — Cicer. Tusculan, 4, 33 ; 2, 354, Oliv. 

DDt# Shuchub, Heb., jacuit, coivit, concubuit, Niph. subagitari (this is the Succubus and incubus 
of the trials for witchcraft by the Inquisitors) ; Hiph. dejecit, prostravit ; Hoph. prostratus fuit ; 
rQDjy Shachebeh, cubatio, effusio, coitus ; Chald. id. flftfh Shachaba, Mth.. id.; ^ffrHl My-shycha- 
by, coitus, actus venereus, iste actus fieri potest sine macula, ut hie ; sine delicto — Est opus sancti- 
ficationis. — Castel, 3748; vide pp. 82, 83, note- The theoretical superstition relating to the 
distinction between the Ruhh and Nafash, or the spiritual and sensitive soul, I cannot afford space 
to explain, but it clearly existed among the Israelites. The company of the prophets with Samuel 
standing up over them as appointed, would appear to have been all naked, and all the messengers 
whom Saul sent to them when the spirit of God was upon them, prophesied : — " and Saul went him- 
self, and he stripped off his clothes also, and prophesied before Samuel in like manner, and fell 
down naked all that day and all that night : wherefore they say, Saul also among the prophets " — 
Sam. 19, 24. Isaiah walking naked and barefoot for a sign and a wonder on Egypt and ^Ethiopia 



105 



21, 5) (i. e. unearned bread acquired by rapine and murder) ; the bones of every living 
soul of whom, whoever saw Egypt, were bleaching- in the wilderness, save Caleb the 



refers to the same superstition of the Ethiopian Gymnosophists,— the Buddhists and Jainas. Among 
all the Sufie and Batenite sects, the power or spirit of the master is supposed to be transmitted with 
his woollen mantle or rug, which they darn as long as a fragment of it sticks together; and the 
Yogees or Jogces in India who pretend to the same union of spirit (the import of the word Jo«*ee) 
observe the same custom. The ?ffjff Yogee; ^Tc^rfrf (Seew yati), sews or darns (Scotch sheews) 
the rug ^2J1 Kanthan.— Dhatus, 154 ; videp. 95, n. Accordingly when the sons of the prophets 
saw Elisha with the mantle of Elijah, they declared— The spirit of Elijah doth rest upon Elisha, and 
bowed themselves to the ground before him, and said— There be with thy servants, (^HIV Aabdic//,) 
&c. The Jaina masters transfer their power by revealing at their deal h the secret knowledge to their 
favourite disciple. The vice of Sodomy was so inveterate in Arabia, in the age of Mahomet, that he 
could not put it down. " If any of your women be guilty of \\ boredom produce four witnesses from 
among you against them, and if they bear witness against them, imprison them in separate apart- 
ments until death release them : and if two of you commit the like wickedness, punish them both; 

but if they repent and amend, let them both alone, for God is easy to be reconciled, and merciful." 

Koran, cap. 4, vol. 1,91. The Commentators differ whether this alludes to fornication or sodomy. The 
remark of Jallol-o-din, however, seems conclusive: 1st, that both the pronouns are in the masculine 
gender: 2nd, because both arc ordered to suffer the same slight punishment, and are both allowed 
the same repentance : and .5rd, because a different and much severer punishment is appointed for the 
women in the preceding words. — Sale, ibid. To this may be added, that the women guilty of the like 
wickedness are to be confined in separate apartments, implying that the offence was with each other 
{vide p. 40, note); and that (cap. 24, vol. 2, 180) the punishment of fornication is assigned speci- 
fically and without remission. " The whore and the whoremonger shall ye scourge with an hundred 
stripes, and let not compassion towards them prevent you from executing the judgement of God if 
ye believe in God and the last day; and let some of the true believers be witnesses of their punish- 
ment." It seems historically certain that Mahomet could not keep his own women from these 
Kadeshim or sanctified Sodomites, and that they had free access to his wives. The Caliph Omar, 
however, when the authority of the Imam or Pontiff was better established, sent orders to his Lieu- 
tenant at Medina, to seize them all and have them castrated, which was rigorously executed; but 
this does not seem to have put an end to the evil. By referring to Ptolemy, it will be seen that in 
his time, the same tract of country was infamous for this vice, and received its Greek appellation 
from the circumstance. These are the same with the Dews of the Zendavesta, the votaries of 
Ahriman or Hharaman {vide p. 82, note) ; of whom Mahomet says, — " O true believers, follow not 
the steps of the devil; for whosoever shall follow the steps of the devil, he will command him filthy 
crimes." — Koran, cap. 24, vol. 2, p. 1S3. It would appear, that by the ornaments of women, 
Mahomet meant their personal charms ; the liberality of his permission for the exhibition of which, 
evinces the previous indiscriminate use of women {vide p. 86, note) : " Speak unto the believing 
women that they restrain their eyes and preserve their modesty, and discover not their ornaments, 
except what necessarily appeareth thereof; and let them throw their veils over their bosoms and 
not show their ornaments, unless to their husbands or their fathers, &c, or unto such men as attend 
them (Eunuchs), and have no need of women, or unto children who distinguish not the nakedness 
of women, and let them not make a noise with their feet (the invitation to men : conf. p. 76, note) ; 

P 



106 

son of Jephunahj and Joshua the son of Nun (Numbers, 14, 30) (neither of whom 
were Hebrews), before their children entered the promised land, has stood the Hebrews 

that their ornaments which they hide may thereby be discovered." — Koran, 24, vol. 2, 185. This 
is the common metaphor in Scripture of* uncovering nakedness for carnal connexion. It is 
evidently to the very same arts and signals and consequences that Isaiah refers (cap. 4, v. 16), 
bv " Hie wanton eyes of the daughters of Zion walking and mincing as they go, and making 
a tinkling with their feet; therefore, the Lord will make naked (Heb.) their secret parts," — indi- 
cating that this was what followed from their wanton eyes and tinkling with their feet. Compulsory 
stupration continued a part of the condition of the bond-woman (vide p. 76, note) till the time of 
Mahomet: " And compel not your maid-servants to prostitute themselves, if they be willing to live 
chastely, that ye may seek the casual advantages of this present life ; but whoever shall compel 
them thereto, verily God will be gracious to and merciful unto such women after their compul- 
sion." — Koran, cap. 24, vol. 2, 187- The introduction of unnatural vice seems attributable to 
the Celts or compellers, the disregarders of the principles of right and nature, and the votaries of 
force and fraud or fortune, and therefore very appropriately their rite of initiation in unnatural 
crime. Diodorus, speaking of the Celts, observes " Foeminas licet elegantes habeant, minimum tamen 
illarum consuetudine adficiuntur, quin potius nefariis masculorum stupris adficiuntur." — Diod. lib. 
5, § 32, p. 355. These people asserted that no foundation for right existed, and that all men had 
by nature an equal and indefeasible right to all things, — a tenet equivalent to denying the moral 
nature of man ; and accordingly they maintained a community of women, and of every thing else, — 
denying even the distinction of intellectual superiority or by acquired knowledge; and proceeded to 
take the wisdom from the wise wherewith to paint and disguise the frivolous and the ignorant, and 
give them a reputation with the world, so that no natural source of difference should exisi', — but that, 
excepting the Lord, every man should be every way equal. rVHS Fariieh, or Pariiah, Chald., pueri 
parvuli ; i"lH2 Farieh, fructificatio, fcetificatio, ad quam tenentur omnes Judsei (i. e. the making of 
Proselytes) ; N'Tlfi Puria, or Furia, and tfrVTl2 Furitha, or Puritha, lectus. Erant Sodomitis 
NTV" , "12 Puritha, cubilia, ad quorum longitudinem extendebant homines breviores, et longiores de- 
curtabant ; %ny\2 Farieh, Sam., ultio. — Castel, 3061. These words seem to connect with "112 Pur, 
or Fur, Heb., sors (Esth. 3, 7) ', pi- DHID Purim, or Furim ; mi2 Pureh, or Fuieh, torcular 
(Isaiah, 63, 3), a wine press, to which root they refer Uj.oa Furia, or Puria, Syr., solium, sella, lectu- 
lus (Castel, 3974), allied apparently to the Latin Furise. This is evidently the origin of the bed of 
Procrustes, the robber, killed by Theseus, otherwise called Damastes, from Greek Aa/xaats, domitio ; 
Cic. domitura, Plin. colum. — Constantini Lex. 1, 354. <"T3T Dam, Sans, root, be tame, grow tame, 
be subdued ; 5"$r . Damah, and ^jfrifr Danti, tameness. — Dhatus, 70. In an old Scotch schedule 
of chattels, all the daunted and tame horse are specified ; Tam-na, Persian, to stop, to tame, the 
etymon assigned by Notamanus for Tamas, Kooli Khan ; Tam-asp, domitor equum. — Confer p. 103, 
uote. It is in this sense that the Furies, Eu/^evtSe?, with their garments dropping with blood, derived 
their appellation from Ef/itei/???, mitis, benignus, lenis, facilis, viz. their quality of reducing the inde- 
pendence of human nature to this condition — breaking the spirit, as we say, to break a horse, a broke 
horse ; 112 Fur, or Pur, Heb., fractus, confractus fuit.— Castel, 2974, vide p. 103, n. <£CIK Faroha, 
yEth., timuit, metuit, pavit; Ad^U: Afaryha, terruit, pavorem incussit; <j£U : Faryhaty, timor, 
metus, pavor (Castel, 3061), words evidently allied to our fear, fright, frightened, afraid ; Fiar, Irish, 
crooked, wicked, perverse ; Fiarad, to twist, to bend, to warp (O'Brien) ; Fearg, a champion, a warrior 



107 



in more stead than all the glories, and all the spoil with which the Lord God rewarded 
their subservience to the purposes of his wickedness. The affinity of this with ]& Yaman, 
Dexter, from which Yaman, or Yemen, the south, is formed, is evident; Yaman, item 
juramentum quod fit dexlra potentiae (vide p. 40, note); D»:*D» Yaminim, potentia 
^ Yaman, Arab, adjuravit, adjuramentum adegit; ^ \\ Al Yemen, 



eorum 



{O'Brien) ; Sans. Veerah ; Lat. Vir. This /Ethiopian word Faroha seems to me the most probable 
derivation of Pharaoh, the title given in Scripture to the King of Egypt (confer p. 94; ; though it 
admits of others. In such systems of government a glorious and fearful name was the foundation 
of authority. Thus in the Anam language. Kinh, timeo; Kinh-do, Tunchinensis regia, Bac 
Khinh, regia Sinensis ; do Itubeus, B&c septentrio, Bac albus. " Unless the fear of Isaac had been 
with me thou hadst sent me away empty" {Gen. 31, 42) : "Jacob sware by the fear of his father 
Isaac."— Ibid, v. 53. Kinh (Anam) (with an accent on the vowel; veneror. {Vide p. 27, note.) 
There is a pointed satire in the expression of Juvenal : — 

* * * " Nona aetas agitur pejoraque secula ferri, 

Temporibus quorum sceleri non invenit ipsa 

Nomen, et a nullo posuit natura metallo." — Satyr. 13, 28. 

whose monstrous wickedness surpassed all that ever was heard of; whose nameless vices were 
such, that there was nothing in Nature to which they could be likened. 

Neither the reign of Adrian, who placed an uncircumcised Bishop in the See of Jerusalem, put 
an end to the authority of the circumcised Bishops (the first fifteen having all of them been of the 
circumcision, and consequently of the covenant), banished the Jews from within sight of Jerusalem 
(the very name of which lie abolished), and by whose sword 500,000 of them are said to have fallen 
in war ; nor the power of Constantine which suppressed the last Public Prostibulum, or Beith Aanieh, 
place of stupration or humbling {vide p. 103, note), termed Aphak, embracing, viz. the embracing 
the rule of this fraternization, and the being embraced by their fraternal love (p£vy Aaphak, Heb.; 
.02!^ Aapbak, Syr., amplexatus est; L^oa^ Aaphukia, Syr., adherens, fi xu in ; —Caste/, 2843), ter- 
minated this evil. Of this occurrence Eusebius, in two several parts of his historical work, gives the 
following description : " Imperator perniciosam quandam animarum decipulam in Phcenice latere, 
tanquam e specula, prospexit, Lucum scilicet, ac Templum, fcedissimo daemoni quem (Aphroditen) 
Venerem appellant, in parte verticis Libani Montis apud Aphaca consecratum. Erat illic Schola 
qucsdam nequilice, omnibus impuris hominibus, et qui corpus suum omni licentia corruperant aperta. 
Quippe effecminati quidem, fcemina? potius dicendi quam viri, abdicata sexus sui gravitate, muliebria 
patientes daemonem placabant. Adhaec illegitimi mulierum concubitus, et adulteria. fcedaque ac 
nefaria flagiiia in eo templo tanquam in loco ab omni Lege ac Rectore vacuo pera°-e- 
bantur * * * proinde illud una cum simulachris ac donariis totum funditus everti jussit 
* * * militibus ad purgandum locum operant suam praestantibus." — Euseb. de Vit. Constan- 
tini, lib. 3, cap. 55, p. 550; Id. 672. The momentary vigour communicated to the Empire by the 
victories of Belisarius, and the promulgation of law by Justinian, were equally ineffectual in putting 
an end to this Batcnite system of initiation in the mysteries of wickedness. This measure of Con- 
stantine had forced these practices into concealment, but did not prevent them ; they existed at the 
period of the Mahommedan conquest, at the epoch of the Crusades, and seem to have been revived 
in Europe by the Templars, who certainly were initiated, and are very erroneously supposed to be 
the source of the Scotch Freemasonry, older in this country than the age of Adam. 

p2 



108 

Arabia i'elix ; ^Iw Yamanei, Jemanites ; sjj^ Yemanieth, Jemanites stola ; gj^\t 
Yamaniatli, hordeum, arista rubra* (Id. 1614). ^Juj Yamanin, est ipse mons al 

* This may be shown to be probably the Rephaim of Scripture; but I shall only notice what 
relates to the more immediate connexion of the subject: " Riphearma oppidum quo vocabulo hor- 
deum appellant Calingii (the people of Kling, Kalinga, or Telingana), quorum opp. Mar-iaba, 
significat dominus omnium " — (Pliny describing Yemen or the south of Arabia). l_j,U Maraba, 
locus in Jamen, n. p. t.ractus inter Sanaam et Hadramut, sale suo Celebris, tres quatuorve pagos 
continens; quidam tradunt hoc generale nomen fuisse regis cujusque Sab^eorum uti cjj Tubbaa, 
nomen regis totius Yemen (Castel, 218); ^U^ Aarabanon, regio quaedam ; ^Jyc Aaraboonon, 
venditio, arrha, arrha intercedente, ita ut pars pretii soluta vendentis sit, si emptor rem noluerit. 
This seems a mistake. The Hindu law explains this : If the purchaser, having examined the goods, 
appropriates them by paying a trifle as a part of the price, he deprives the vender of the right 
of alienation, and they stand at his own risk, ^a-c Aarabi, Arabicus, Possess. ; Arabs pec. in urbe ; 
Hordeum album ditplici spica ; absolute Arabica lingua ; ^Ajx] A'aarabi, idem ; *a.j.c J.1 ^jo *&> 
hu benu al Aarubeth, idem, et id. quod £*•.« J.1 ^>"Jum al Arubeth, dies Veneris antiqua 
Arabum lingua; <Uj.x. Aarubethon, idem, et Arabismus; ^Ib-s-NJ ^i c_ )jx.\ Yarab ben Kahhtan, 
Yarab fil. Joctan (Gen. 10), qui est .^j J.1 jx\ Abu al Yemen, pater populorum Arabiae Felicis, 
primus Arabicae linguae auctor. — Castel, 2890, 2891. These Yarab or Jarab were the heroes who 
conquered and enslaved the industrious race. 3~l* Jarab, Heb., urbs aut rex in Assyria fuit 
(Hosea, 5, 13) ; " went to the Assyrians to king Jareb," i. e. the Hero, or Lion king, and is the import 
of Jernb-aal, the title of Gideon, vV^T. iV Eel, or Aal, Heb., Chald., Syr., Sam., efficiens (Castel, 
2758), the efficient warrior, or the warrior the instrument or hand of the Lord (not Vindex Baalis) ; 
»o;_. Jarab, Syr., magnificatus, prasstans fuit, crevit, magnifice egit. fOrf]^; Jarybyhy, J5th. (the 
radical word, I apprehend), Heros, gigas, strenuus bellator; pQfy^i; Jarybyhawi, heroicus ; heroicus 
epitheton regum ac principum (Castel, 1642), and no doubt the appellation of Jeroboam. This 
word Maraba (or Marawa) is perhaps the etymon of Mahratta — the Mahrattas, who claim the Chout, 
— that is the legal share of the produce due as rent to the Lord of the soil, the landlord or pro- 
prietor, which name the Hindus derive from Mura, a barber, j^ Nasjadon, Arab., Victoria, prae- 
dominium, expugnatio, terra in regione Mahrath ad extremum Jaman, id quo instruitur, orna- 
turque domus, celer, expeditus (Castel, 2199) ; Nwc77, Greek, Victoria. |TQT Rip'h, Sans, root, 
vilify; JTJii Rayp'hah, vile, low (Dhatus, 116), from which seems to come our contumelious 

terms, a Rip, Rif-Raff, Rap-Scallion, Rabble. — Confer p. 102, note. i_J.\, Rif, Arab., regio satis 
praedita, consitum territorium, excullus ager, laetior proventus, potus ciborumque ubertas. — 
Castel, . i 5 7 7 ■ The word D*NS~I Riphaim is rendered Mortui, (the exterminated people), "at 
LXX. ^Eth., Arab, de medicis, Syr. et Arab, de gigantibus" (the mixed race by the women). 
In various passages of scripture it is used for Mineralia, aurum, argentum, corallium, gemmae. 
These are the imports of the Fleet of Hiram which sailed from the Elanitic Gulph, "Gold 
and Almug trees (Teak) and precious stones" (1 Kings, 10, 11), and the presents which the 
Queen of Sheba brought : " gold and precious stones " (and spices). — Ibid. It is evident that the 
homage of these races was paid to Solomon as seated on the throne of civil government. The 
Queen of Sheba says to him, — "therefore made he thee king over them, to do judgement and 
justice (ibid, v. 8); "the king in the place of the Lord" (ibid) (and not the priest). The ttDD 
Chasa, or throne of Solomon (which is the Sm-hasan or Lion throne of the Hindus, that of regal 
povjer), implied as much : " in Leonum in gradibus collocatorum manibus inscripti erant versus 



109 

Giudi supra quam requievit navis Noe.— Castel, 1654, 15, 16, 17 : that is the mount of 
the last destruction*. I could have wished to have explained more particularly what 

biblici, reyem dejudiciis commonefacientes."— Castel, 1G84. These words, denoting the agricultural 
Arabians, and Barley, do not impossibly connect with our word Arable, to ear corn, and to earn ; 
Ar, Irish, ploughing, husbandry; Arain, to plough; Greek apo<o, and Latin Aro, Aran, bread, de- 
rived from Ar, ploughing, husbandry ; Aranoir, a baker; krbar, corn, either wheat, oats, or Parley; 
Lat. Arva, Arvorum, fields of corn. — O'Brien. Bairin, Irish, a cake ; Baireana orna, barley cakes ; 
Lat. Farina; Bara, Welsh, bread {O'Brien) ; Beer, Scotch, an inferior description of barley, whence 
beer, for ale, malt liquor; 13 Bar, Ileb. ; Far, Lat., frumentum, triticum ; U Bar, Arab., triticum, 
allied apparently to our Bure and Boor (vide p. 68, note; 71, note). f \j Baron, Arab., "Q Bar, 
Heb., purus, mundus, benefaciens, innocens, verax, just us. spec, erga liberos, et observans, ct pius erga 
parentes; atque etiam erga Deum (Caslel, 423) : so invariably does a respect for the ties of nature, 
piety, virtue, and religion appear to have distinguished this race and avocation. *TD Barar, Chald., 
purus, mundus; UUj Banna, innocens, innoxius, mundus, uber, et sanatus, viz. the healed, the for- 
given, a common epithet: tWy Baraach, immunem, vacuum, liberum esse a vitiis, puritas virginitatis. 
— Castel, 426. This seems to refer to the innocence and chastity of the Saints and Kadeshim, and is 
one of the etymons for Pharaoh, who could do no wrong, tree to sin, — and no doubt the import of 
the epithet of Bacchus, Liber Pater, the lather of licence or licentiousness ; #t .j. ^ ... Buraburanon, 
tegumentum lancum, from the same root — Castel, 126; vide p. 82, note; p. 1 O.J, note. Bura- 
Bura seems to be the reiteration of the word Bura, an intensive or superlative form in almost 
all languages, and is apparently the word Pure ; Purus (Mundus), as we say in ridicule — Simon 
(Shaman) pure. Bar is the root of our word bread, and Bridget, the earner of bread; the ancient 
Arabian Venus, Friga-doy: Ardam, Irish, a plough ox — words which seem also connected with 
Hebrew Hor and Horeb ; Arbac, Irish, havoc, destruction; Arg, Irish; Greek apyos, white 
(O'Brien), and perhaps refer to the Ercmbi of Homer. These, Strabo says, are the troglodvte Ara- 
bians (all which troglodytes are Pygmies) ; enumerating the places noticed by Homer, he says : 
" Libyam, vEthiopiam, Sidonios et Erembos (quos Troglodytas Arabes recte dixeris) aperte indi- 
cavit." — Strabo, p. 4. "Qui enim a nobis Syri, ii ab ipsis Aramaci dicuntur, hisque convenient 
Armenii, et Arabes, et Erembi, sic enim Ibrtasse veteres Graeci vocabant Arabes, quod terram subi- 
rent quod est epav, e/jbftaiveiv ; et posteriores apertiore vocabulo Troglodytas, quod est, qui cavernas 
intrcnt, appellant" (Sirabo, 71) ; "optime omnium existimo Posidonium hie quoque a gentium cog- 
natione et communitate interpretationem vocum ducerc. Nam Armeniorum, Syrorum, et Arabum 
multum cognationis prse se ferunt nationes, sermone, vita, corporum forma, maxime ubi degunt in 
vicinia ; idque ostendit Mesopotamia ex tribus his conflata populis." — Strabo, p. 70. " Assyrii 
quoque Ariani et Armenii inter se atque istorum sunt assimiles, estque colligendum harum gentium 
nomina esse affinia." — Sirabo, p. J I. 

* The situation of this mountain seems altogether fabulous. Ararat, Heb., Sam., Hararat. Samar., 
Chald., Syr., et Maurit. Cardu ; Soli, Chald., Samar., atfrTlyN^ Serendib. — Caslel, 215. I doubt if 
this means Ceylon : Tana-Serim, the Malayan Peninsula? land of Serim — the Seres of the ancients. 
The modern Malays identify these names however, and with Lanka-Puri, the capital of Rawan, 
Selan, Serendib Langka-Puri, Ceylon (Marsden, Mai. Die. 403) ; circumstances which seem to 
indicate a different inference from any of these localities. The Seres is, I apprehend, the Persian 
; Zar, aurum (Caslel, 2, 308) ; evidently "VDItf Auphir, Ophir of Scripture ; inde, Aurum, Ophir vel 
Ophirium, vulgo Obrizum (Castel, 203): "the navy of Hiram brought gold from Ophir, also great 



110 

appears to be the connexion of the Ionian Greeks with the Yavanas, but the limits 
within which I must confine myself will not admit of it. It all, however, refers to the 
Materialists, Buddhists or Adamites; as I before remarked (vide p. 93) that the Bab al 
Jun was probably the seat of the Hhabashi power in Egypt*. The name of Java in the 

quantity of Ahnug (Teak) trees." — 1 Kings, 10, 11. The Colchos of the Periplus of Arrian seems 
to be Calicut, said to be properly Colichodu, the first port in India reached by the Portuguese ; and 
speaking of the vessels in use, he says : " ra Be ei<; yj>vcrr\v icai et? rrjv Ta<y<yrjv Biaipovra icokav- 
Biocpcovra ra /xe^iara." — Perip. 176. "Those by which they make the passage to the golden country 
and to the Gaogetic region, are the largest, and named Kolandio Phonta," that is, cross the mouth 
of the Gulf of Bengal to Malacca, or up it to the Ganges. The account of Arrian is particularly 
correct: " Sailing north (along the coast of Coromandel) ; and then east, et? tt/v avaTo\rjv, having 
the land on the left hand, and the ocean (the mouth of the bay) on the right, the Ganges presents 
itself, icai ■>) irepc avrov ea^arrj tt;? avaro\7)<; aireupos 7) xpvar); and adjacent to it, the continental 
extreme of the east (Cape, viz.), the Golden" (the Golden Cape, viz.). By of the east he means the 
east coast of the bay opposed to Cape Comorin and Seren-dtcip, the same name Seren, and 
Dwip, not properly an island, but between two waters, the Bay of Bengal and the sea between 
Africa and India. Almug, Al, Arabic and Punic, article ; Mug and Mug-des, the names given in 
Bengal to the people and country on the east of the Bay of Bengal, — the Siamese, Barmas, &c, the 
country abounding with Teak timber. The word Robane, in Tap-robane, is apparently correctly 
referred to Rawan, the power destroyed by Rama-Chandra ; but Tapoo does not seem to mean pro- 
perly Island, but to be the Sanscrit ^fCfH Tapas, penitence. — Gram. 563. ^jaA) J^ Al Rahwan, 
Arab., mons quidem in India quo aiunt consedisse Adam (Castel, 3537) ; n o doubt Adam's Peak 
or Pic. Rawan, which Sanscrit word means causing to roar, is an epithet, and synonymous with 
Tyrant. Wilkins quotes a Sanscrit passage : " Ravana, Loca-Ravana," which he renders Ravana, the 
World's Tyrant. This personage seems to me the Shedid of the Arabians ; juvJwj Shedid, vehemens, 
durus, validus, tenax, audax, angustiam afferens ; "HJ^ Shedad, Heb., vastavit, devastavit; Pr\W Shad- 
deh, mulier capta (the enslavers of the women), magnitudo, magnificentia ; ,r l££> Shaddi, AvToxpaTT)?, 
the all-sufficient, the Lord God. — Castel, 3693. This is, I conceive, the Seth of Scripture (not the 
Siths) " in the likeness of Adam and after his image " (Gen. 5, 6) ; that is the result of such another 
destruction, and the object of worship. It was from his successors, the Enoshim, that men (the 
Cainites) began (by compulsion) to call on the name of the Lord. " The sons of God (Adam and 
Seth) saw that the daughters of men were fair, and they took them wives of all which they chose." — 
Ibid. 6, 2. My limits will not permit me to do more than notice these circumstances. These people 
of Rawan are the Celts. 

* Having previously been the seat of the industrious race, the Chemi, Sits, or Tats, who were 
compelled by the shepherd kings to build the Pyramids, Viharam, Thubas or Alayas; "Juba" 
(who derived his information from African, probably Carthaginian sources) " tradit accolas Nili 
a Syene, non ^Ethiopum populos, sed Arabum esse usque Meroen, Solis quoque oppidum, quod 
non procul Memphi in ^Egypti situ diximus, Arabes conditores habere."— Plin. vol. 1, p. 374, var. 
These seem to be the Arabians of Yemen, who appear to have been, like the Egyptians and Hindus, 
divided into Castes or Jats of hereditary avocations (vide p. 77, note), and in the age of Strabo the 
royal tribe Nairs ; the head man of Castes, and the government by Caste, having been considered 
by the Greeks a species of kingly power. According to some, he says, all Arabia Felix was distri- 
buted into five governments (BaaiXeia), one of which consisted of warriors, the combatants for all; 



Ill 

Malayan language,^ Jau, or Jawa, is not so remote from the Sanscrit Jab'h, destroy, 
(to winch import a concurrence of circumstances appear to refer the name) as might 
at first sight appear; the propensity of the language to soften the consonant sounds is 
sufficient to account for it, and the mutation occurs in the language, if not in the very 
case in question. Mr. Marsden states, that e^U. Jawat, to catch, to bear in hand 
(which appears referable to the seizers or holders), seems the same word originally 
with (j^JkU Jiibat, to hold, handle, touch (Did. p. 97), indicating it might seem the 
Jaiuas, or those who admit only the evidence of sense. These seem to be the same 
with the \V Jon or .Javan, who are said after the flood (Gen. 10, 4,5) :c to have divided 
the Isles of the Gentiles (D^J Gu'un) among them, every one after his tongue after their 
families in their nations," — a remarkable passage, evincing the diversity of speech 
and the distinction of race and tribe long anterior to the confusion attributed to 
Mabel. ^J Gui, Heb., gens, natio, populus ; Chald. gens, homo genlilis, sic Judaei quem- 
vis vocant qui non est de populo Israel, maxime Christianos ; nam T ureas appellant 
Ishmaelitas (Castel, 513) ; Pro y M Gui legitur 'DO Chuthi, ibid, who seem to be the 
same with the Samaritans and the people of a province of Persia (vide note //, p. 30, 
note); probably the Sabaits or Mendesians : D"3¥ Tzabiim, Zabii,al. Samaritani, veteres 
Chaldaei. — Castel, 31 13. The Sabaits, however, are certainly not the Chaldasans* ; but 

the second, cultivators, who supplied grain to the others ; the third, those who exercised the several 
trades of artificers and sedentary arts; the fourth were those who dealt in myrrh; the fifth, in 
Frankincense, Cassia, Cinnamon and Nard. Arts and avocations were not transferable from one 
to another, but each adhered to his paternal avocation. Brothers were more esteemed than sons, 
because elder} Those of the same line reigned, and the others filled the magistracy. All right of 
property extended to uterine brothers, but the oldest was master of the family, and one wife was 
common to all, — whoever was engaged with her placing his stick at the door; but she spent the 
night with the elder; and because all were brothers of all (vide p. 89, note), they also had intercourse 
with their own mother (Vide p. 105, note). Adultery is punished with death ; and he is considered 
an adulterer who is of a different tribe (confer p. 90, note, de Lydiis Mulieribus) : " Nabataei qui- 
dem continentes sunt, et rei parandae atque conservanda: intenti." — Slrabo, 1129 ; confer p. /8, note. 
Strabo was contemporary with Christ, and died A.D. 25. Paul brings the imputation of the same 
incest against the Corinthians; — "such fornication as is not named among the Gentiles; that one 
should have his father's wife." — 1 Corinth. 5, 1. 

* The name Mendesians, ^.jjxio Mendai, Syr., nom. Sabaitarum (Castel, 2085), seems to be Pehlivi; 
Menda Parole; Sokhan, Pers. (Zeudav. 3, 517); m-**"" Sokhan, Pers., verbum, sermo, vocabulum, 
dictio, arbitrium (Castel, 2, 331), probably allied to Sanscrit root fSJET Siksh, take knowledge, 
learn; fsfj^fj Siksha, learning; whence the Sikhs, the Disciples: the Mendesians, representing 
themselves as the Disciples of John the Baptist. I suspect this word Sukhan is the source of the 
Mu-Sukhan-us, Musikanus of the historians of Alexander, Maha-Sukhana ; Sikh-;?//, Hindee, to 
learn ; |£ru«) Sicha, in the language of Ghilan, anas, anser (Castel, 2, 22 ; Confer note A,p.2; note 
D, p. 16) (the great scholar or arbiter), as well as of the Assakeni, Aa-aaKijvoc of Arrian (Indie. Lib. 
init). These latter he places west of the Indus, and describes them as an inferior and fair people : " hi 
Indis intra Indum amnem habitantibus, et corporum magnitudine, et animorum prasstantia inferiores, 



112 

(lie word Guim seems properly applicable to both Samaritans and Sabaits, as well as DP 
Amu. The Malays give the term Jawi to their own written language : " Bhasa Jawi, 
the vernacular dialect of the Malays" {vide p. 15, note), the written language of com- 
position (Marsden, p. 100) distinguished from the Bhasa Malayu (the Malayan) where 
he quotes a passage from a Malayan work : " In Bhasa Jawi (the vernacular dialect), it 
(the poem of the Ramayan) is called ^JS 3j Rawaieth, and in Bhasa Malayu (Malayan) 
c^Ka- Hhekaieth," and adds, — "but both these terms are Arabic." — Ibid. 100. It 
would appear therefore that the Malays identify the dialects of their own language 

neque ita ut plerique Indi fusci; hi olim Assyriis parebant: postquam vero Medi in Persarum 
potestatem venerunt, tributa etiam Cyro Cambysis filio ex suis ditionibus pependerunt." — Arrian, 
Indie. Lib. ibid. These seem the Affghans, the descendents of the Jews, or Samaritans, or Sabaits 
(ride p. 110, text) called also Patans, possibly from Sans, root TJ^" Pat'h, speak articulately, read 
(Dhat. S3 ; confer note H, p. 25), who are, I conceive, the same race with the proper Hindu indus- 
trious people (vide p. 35, note). fsij^fT Siksha, Sans., the desire to be able, reasoning, study.— 
Gram. 4*4. A variety of circumstances contribute to show that the Sik'hs, though in modern 
periods deriving the appellation as disciples of Govind-Guru, are an ancient designation in this 
country. Govind is a title. *JJ£[ Ghush, Sans, root, sound, pi-oclaim (hence the Gosseins, the 
Gypsies: vide p. 92, note) ; ex. "the good man proclaims Govinda;" i^fjTfj Ghosha, a cowherd. 
Govinda seems compounded of Go, the earth, or a cow, and "|5fF<f Vindu, that knows, or intelli- 
gent, from fST<T" Vid, know. — Gram. 467. These words are all mystical: to know the cow, is to 
know the laws of nature, the physiology ; the study of nature, for which, according to Clitarchus, 
the Sramanas ridiculed the Brahmans. — Strabo, 1047- Hence their figure of speech of " seeing 
the universe in the mouth of the cow," — that is, in the speech, or declaration of the cow, — the 
language of nature. Saraswatee, the goddess of eloquence, is assigned by the Hindu mythological 
Theology and Cosmogony as the Sactee, or active energy of Brahma, the creator; as Sree, Lak- 
shmee, or Fortune is that of Vishnu, the source of all these terrestrial or incarnate gods, ^y 
Lag'h, Sans, root, speak or talk, shine (light) (Dhatus, 120) ; "f^TT LigUj mind, understanding. — 
Gram. 481. To these words the Greek Aoyo?, Logos, ratio, is allied (always used in the Timaeus of 
Plato for permanent truth, the established laws of nature, the Divine will), signifying also, sermo, 
sententia, oratio, speech ; Aoyiov, oraculum ; Aoyoo? apud antiquos dicebatur, qui in unaquaque 
natione, patria instituta interpretari et eloqui poterat : it is applied by Aristotle to Hermes. This 
is analogous to the use of the Sanscrit word f^"ftf: Vid'hih, rule, order, regulation ; an epithet of 
the Supreme Being (provide, providence) (Gram. 473) ; ^\TH Vayd'has, epithet of Brahma (Gram. 
455 ; vide p. 79, n.) and Buddha, from the root f^TU Vid'h, govern, rule, ordain ; the establishers 
of the good and bad ordinances. Truth is the declaration or promulgation or manifestation of the 
Divine will in the universe, the only oracle of God. £fST Prath, Sans, root, declare, make known, 
forms TXfSTcfj Prit'hivee or TJScft Prithwi, the earth (Gram. 489) ; the material or sensible 
universe. — Ibid. "How hast thou counselled no wisdom}" (HDOn Hhachimeh) : this is the 
sophistry or wisdom of the Hhachim, the giver of law (vide p. 79, note) : "and hast thou plentifully 
declared the thing as it is?" — Job, 26, 3. The words in our version in this passage, which I have 
omitted, are a gloss. The interpretation of this declaration of the thing as it is, and its fulfilment, 
is the office of reason and the duty of man, — and the object of the logic of Bacon. 



113 

with the Arabic, and possibly, the one, the Bhasa Malayu, derives from the vulvar 
speech or language of the idiot or illiterate Arabians (\j^\ Amia), to whom Mahomet 
especially represented his mission as prophet to be (vide note I, p. 35) U (Aaam), Am, 
Mai., vulgar, common, general ; ^U (Aalim), Alim, Mai., learned, instructed, initiated*. 

* The word Aalim generally denotes this, Dty Aalara, Heb., latitavit, occultus fuit, absconditus 
fuit. This is the word used (Psalm 26, -1) : "I have walked in thy truth ; I have not sat with vain 
persons (Aalamim), neither will I go in (N"QN Abua) with dissemblers (Wdiy Aalamim). 
I have hated the congregation (blip Kehel) of the wicked (D'JHID Maraaim). I will wash mine 
hands in innocency; so will I compass thine altar, O Lord (mil* Jehovah)." The word D'DtfbV 
Aalamim is explained by various authorities, secret sinners; Rab. Sa. Mr. 0. Guon, cum modernis 
ferme omnibus, " In occulto peccantes," exponunt; and is stated to be derived from U^V Aalam 
(pointed to read Eelem), puer; HOb? Aalameh (almah), virgo (vide p. 10G, n.), Chald., roboratus 
est, roboravit se, fortis fuit; in its oblique or compound sense, occultatio ; una, conjunctione, 
congerie; pueritia, adolescentia; puer lactens, vel adultus ad ministerium aptus ; aaternus, per- 
petuus; >o\x Aalam, Syr., juvenis factus est, adolevit; ^Zv Aalam, homo; =r^-m2~V Aalimeh, 
puer, scrvus ; 3f^2,V Aalameh, Samar., altissimus ; s^JZV Aalameh, seculum sternum ; fJA^: 
Aalama, yEth., seternitati consecravit; 0/V°: Aalamy, tempus, sic omnes.— 1 Corinth. 8, 13. 
The Altissimus is the Most High, and the Time the Chiun or Saturn, Basis, Columna (vide p. 
«7, note) ; and this reference to eternity, I believe, intends to denote they were bound soul and 
body to the service of this Power for ever, in this, and the world to come ; ,1c Aalama, Arab., 
signavit, fidit in superiore labio (vide p. 73, note), scientia superavit ahum, scientia polluit, superiore 
labio fissus fuit, doctus fuit, didicit, scivit, signum notum (in vultu) impressit, (vide 7-3, note); J^ 
Aalema, coeundi cupidus, libidinosus, eo velut furibundus fuit, ad Venerem incendit, cupiditate in- 
flammavit; ^Lc Aalemon, libidinosus, cupiditate inflammatus; *Lc Aalamon, ipsa lubido; *Ljl=. 
Aailam, puella libidinosa, Testudo mas. The male Tortoise is the symbol of the Sufies, ChU-Chil, 
and the name of the Cheela, forty days' fast for the degree of Chalifa. — Castel, 2777. The .Ethio- 
pians had an armed body of women who bore this mark on the lip: " Armantur ctiam mulieres 
(/Ethiopes) quarum pleraeque oris labium aeneo circulo trajectum habent."— Strabn, lib. 17, p. 11 77. 
All the other Hebrew words cited in this passage in Scripture, indicate the same thing; Abua, enter, 
go in, is from Kill Bua, venit. pervenit, iniit fcedus, vel mulierem, Lat. inire, concubuit, de muliere; 
tf13 Bua, Chald., ingressus, introitus, concubitus, coitus, primus ingressus, h. e. consecratio Pales- 
tinae (Castel, 299) (a rite performed by the forcible ravishing of the country and the extirpation of 
the people) ; ttllft Mabua, Chald., aditus, introitus, ambulacrum (confer p. 81, n.) ; PINU Buaeh, 
Chald. ; |qo Bua, Syr., noctua. This seems the Scotch Booie man, a man supposed to steal or 
devour children, with which Scotch nurses terrify refractory children ; Bu or Abu, Punic-Malt. Voc. 
ammirativa; Bu Ghadam (Adam ?), Sparviere, ucello tutt' ossa (D. Punic-Matt. 125) ; the Hamah of 
the Arabians (vide Sale, P. D. p. 28) ; pfl)A Bawa, intravit, ingressus est ; ft(VA Abya, adduxit, 
intrarc fecit; s\j Bah, Pers., Jo Baon, Arab., coitus conjugalis; *j^\j J\ Al Bahieh, Arab., medi- 
cina ad coitum. — Caste/, 300. 7Hp Kehel, congregavit, congregatio, ccetus. This word is opposed 
to the congregation 0»JrD Chohenim (vide p. 79, note) ; nevertheless Vnp H t£Wl Rash He Kehel 
is the term for Caput synagogue; N^Hp Kehela, Chald., id. Wlp tfbilp Kehela Kadisha.— 
Castel, 3293. This is the word Cella kelha, and the Kils in this country. The word Aaalam seems 
allied to Sanscrit, Oorna, wool, Oornu, veil, cover ; the R and L in the Eastern languages being 
almost invariably permutable ; Olann, Irish; Gulan, Welsh, wool (woollen) (O'Brien); Ollam, a 



114 

— Marsdcn. The Hamyaritic writing, or that of Yemen, was occult, and accessible 
only to the initiated; the distinction therefore existed in both countries, and it is 

doctor or teacher. Thc-Ard-OUam was the Archipoeta of the king (O'Brien); Ollamain, the 
learned (7rf.),Anra, one in the next degree of honour to an Ollam, i. e. a religious mendicant, Fakir; 
Aura, the dregs of men or meanest person ; Giolla Anra, id. a vile slave (These seem the original 
race, and the source of our word honour, once the honourable of the land), honor and honos, 
Lat. : " Is enim honos mihi videri solet, qui non propter spem futuri beneficii, sed propter magna 
merita elaris viris defertur." — Cicero. This disinterested appreciation of real merit was honoured in 
a different manner by the Celts, Sodomites and Mystics. Anroide, oppressed, hard set. — O'Brien. 
These Ollam are the same with the Sufies, the Batenites. In the Punico-Maltese (probably the 
best remains of the Punic), Mlalet, or Suf, Lana (Camlet; cfi^Q^ Kambala, Sanscrit), a cloth of 
wool, a blanket: Gram. 499 {vide p. 109) ; Illea, Ullea, Basque, Lana, Uleduna, lanaris. — Larr. 2,33. 
This probably arose from the supposition implied in the Sanscrit, of its being as effectual a covering 
for sin as it is to the sheep (Vide p. 103, note). The word >[})S Tzuf, Lana, is not impossibly our 
word stuff, material ; a stuff gown, Scotch, is a woollen gown, distinguished from silk or linen ; 
V?D Talal, Heb., texit, operuit, cinxit, obumbravit, irrisio, ludificatio, tectum, tugurium ; 
D ;D Talath, pallium, vestis longa (a cloak), velum arctum, ex tenui lana, s. pilis factum, quod Judsei 
circa caput et collum circumvolvunt, tempore precum et aliorum sacrorum (Castel, 1503), viz. with 
the idea of hiding their sins from God. Hence our expression to hide himself under a monk's 
cowl, and the expression in the English service — That we should not attempt to cloak our sins 
before God. A Tyler, Tyled, a Taylor, clothier. These hidings seem all to refer to the Adamites 
or Buddhists, and keepers of silence (vide p. 82, note). " If I covered (*JTD]D Chassethi), my trans- 
gressions ('VJ^Q Fashaai), like Adam, by hiding mine iniquities in my bosom ; did I fear, &c., that 
I kept silence." — Job, 31, 33. The word DD3 Chasath is rendered by Castel Pulvinar (1774), 
and is the word used (Ezekiel, 13, 18 & 20) for pillows, worked by the women for every arm-hole, 
i. e. aperture by which their actions could be seen, to hunt souls (^32 Nafash, the sensitive soul), 
to make them fly. ft.UU't' Chesata, JEth., revelavit, aperuit (Castel, 1775), to close, implying the 
previous aperture or the opening, the previous closeness, as French cache, decache. O'yift Ma- 
raaim, the wicked, denotes the poisoners (vide p. 28, note ; p. 42, note ; p. 72, note) ; JHQ Maraa, 
segrotavit, infirmatus fuit, aph. ; JHDK Amara, or Amra, aegrotare fecit, inflixit ; WV2 Marua, 
dominium (vide p. 28, note; and quotation from Virg. 101); v^a Maraa, Sam., contremuit, 
timuit ; <&C.O Maryaa, luxui deditus fuit ; <^> QQ, : Maryaa, copulatio, nuptiae, marriage, altern. 
and G (Castel, 2149) ; ^'f-j* Merghazi, Arab., deduced from this root, i. q. i_Jj~j Suf, Lana, Lana 
ex velleribus. — Castel, 2150. Hence Latin Nubere and Connubere, "cum mulier fuisset nupta cum 
eo cui connubii Jus non esset." — Cicero. And the Egyptian rite described by Herodotus, of 
covering the statue of Jupiter with the skin of the sacrificed Ram to conceal him from Hercules. 
H7D Taleh, Heb., Agnus, Chald., id. item, Signum Celeste Aries. — Castel, 1508. The 
Talath is our word towel, the instrument of purification by ablution. " I have washed my hands 
in innocency" (Psalm 26, 6), the only source of purity; vD Tali, Heb., mappa mensalis (Castel, 
1508), a table-towel, napkin, cloth, cover or cowl. Hence the Lanea Infula, the Holy wool, applied 
to the victim, implying their consecration or sanctification. And Obnubere, or Obvolvere caput, 
for to devote, doom, or condemn to death : " Caput obvolvito, infelici arbori reste suspendito." — 
Cicero. This is the origin of the name of the Tiber, where Tiberinus, king of Alba, was drowned ; 
and of our Tyburn Tree. Doibre, Irish, sacrifice (O'Brien) : "Qui parentem necasit caput obnu- 



115 

reasonable to suppose that it denotes a common original variety. The word Aam is 
the general term in the Chalda?an tongues for the vulgar, and in the plural Gentiles, 
Ethnici. These were the subdued people to whom literature was proscribed, and on 
whom the obligation to cultivate as serfs was imposed by the conquerors or heroes, 
the enslaving race ; JHN H UV Aam lie Aretz, populus terras (LevUic. 4, 21 ; Gen. 23, 
13), which is explained — Homo illiteratus, prseditus dotibus moralibus, non autem intel- 
lectualibus, probably the same with the Malayan Bala. Marsden gives as a synonym 
for liala (vide p. 70, note) u^o*. Kayath(in its Malayan acceptation), subjects, vassals, 
followers, people. — Diet. 146, 508. This is the term applied in India to the class of 
people, the cultivators or villagers who claim a prescriptive right, or more properly, a 
hereditary right of tenantry, which it seems certain they have at all known periods en- 
joyed, and who seem politically the only existing remains of the ancient Hindu state of 
society. The division of Indians into Castes in the Greek era corresponds with 
the graduation of society by the Persians and Arabians* {vide p. 18, note, p. 10L> 
and 110, note). Strabo, whose account of them is much the best, describes the 

BITO coleoque insutus in proflucntem mergitur (XII Tab., Tab. 7, Cap. 4, L. 8) ; as with us, theft 
of property, the right in which was instituted by the plough or labour, was punished with hanging : 
"Qui Frugem Aratro quaesitam furtim nox pavit secuitve, suspensus Cereri necator." — Ibid. 
Tab. 7, Cap. 2, L. 2. With this race the Bull or the Plough was the invariable designation of 
rightful possession and of legitimate jurisdiction or just authority. — Confer p. 104, note. 

* The order of the Hindu tribes or four original Castes, as stated in the scale of society in the 
laws of Menu, universally acknowledged to contain the principles of their most ancient law, is 
according to the order of nature, knowledge being placed first ; civil rank or preeminence (nobility), 
next ; mercantile avocations or the monied interest, the influence of wealth, next ; skilled labour or the 
artisan, next, who must necessarily always possess a superiority to the labourer, whose animal 
strength is his chief qualification. Wilkins quotes a compound Sanscrit word, enumerating them 
" in the order of their rank," — that is, of their claims to estimation: ^T^uTSTf^Tf^<rST<TT ; 
Brahmana, Kshatriya, Vit, Soodrfih (Gram. 5/0), in which it is remarkable that the 3rd or mer- 
cantile or Vaisya tribe is called Vit, apparently allied to our words wit, for know, and Witten- 
gemote. Those who had the Chout or 4th part of the produce in the age of the Greeks, the legal 
right of the proprietor, the noble, the landed gentry, according to Menu, and all their codes, pro- 
bably comprised both the original Chotodry or proprietor, and the villagers ; the king or Despot 
being seized of all the rest. This word Chowdry is now used for a certain description of civil 
officer, possibly anciently a species of justice of the peace. This regal property as described by the 
Greeks is the Sanscrit Dcsa-Pati, the Lord of the county, the source of the Greek iXtcr7roT?;? 
which had an immediate reference to the serfs or enslaved cultivators : " Herus, Dominus, relativum 
est servi, AecnroTeia, dominium, imperium, proprietas,'" — the foundation of Asiatic despotism. This 
tax, as stated by the Greeks, is the Lion's share, not the ancient legal assessment which gives a sixth 
of the gross produce to the State or king, a fourth to the proprietor, and the rest to the cultivator, — 
a principle apparently followed by Joseph, who abolished the class of proprietors in Egypt, giving 
their fourth as well as the sixth to Pharaoh. " Behold, I have bought you this day and your land 
for Pharaoh: you shall give the fifth part to Pharaoh, and four parts shall be your own" (Gen. 47, 
24) ; " and as for the people, he removed them to cities from one end of Egypt to the other." 

Q 2 



116 

property in the soil as vested in the king-, and the fourth part as the right or pecu- 
lium of the serfs : " Et cum regio tota sit regis, ipsi earn conductam excolunt, 
pacti mercede loco, quartam fructuum partem." — Strabo, 15, p. 1030. These are the 
same peaceable people who had only a subsistence and immunity from military service, 
and wore excluded from every other function but the obligation to cultivate: "Hi, 
ob immunitatem a militia et securam opus faciendi licentiam, neque urbem nee pub- 
licum negotium, nee ullum aliud minus attingunt." — Strabo, ibid, 1030. Arrian gives 
the like account, placing them after the aocpHrrai, the Sophists, who are clearly by 
his account the Sophees, or Sufies, or Calandars, whom Strabo calls (piXoaotyoi, the philo- 
sophers. It is by this subdued people, however, that the principle of right, and what 
could be saved by tradition of history, has been universally retained. The Greek 
word EOi'ikoi, Gentiles, implies this, immediately formed from EQvoc, Gens, natio: accipi- 
tur pro ordine, et societate, et genere hominum, and probably derives from E0oc, mos, 
consuetudo, institutum, E0w, ex consuetudine facio, Ta E0»j, instituta provincial. Hence 
the force of the abverb EOvikojc, Gentico more. — Vide Lex Constantini, 452. These 
are the people, the common people, the vulgar ; Pobal, Irish, a people, a tribe, a con- 
gregation (O'Brien) ; whence the Latin Populus ; eQvoc, Suidse, vulgus, numerus (Con- 
stant, ibid.), the vulgar, the multitude : Popularis, civis meus, signat quod vulgo dici- 
tur conterraneus ; from which Irish word Pobal comes our word Public and Publish, and 
the Latin word of the later writers, publicare for promulgare, to divulge, make known to 
the ignorant, vulgar ; Poblacho, Span., vulgus, plebs infima. — Larram.2, 178. These, 
as I before observed, universally rejected, while they adhered to their tenets, the prin- 
ciple of cosmopolitism or fraternization, to which Cicero directly opposes the word : 
" Seseque non popularem alicujus loci, sed civem totius mundi, quasi unius urbis, 
agnoverit." — Cicero. The Pictish principle, like that of the Hindus, was " A-thol," 
''endure everything," rather than submit to it. The Jun or Javan, therefore, who, 
after the flood, divided these Gentiles among them according to their tongues, nations 
and families, were the conquerors. This people so divided, the spoil or sufferers from 
the flood; the former, the speakers of the Greek, Ionic, Hellenic, or artificial language; 
the latter of the vulgar vernacular or provincial dialect. The word Gentiles and Gentoos 
seems Sanscrit ZsT^TrTT Janata, the people collectively* (Gram. 531), allied apparently 

* From _s|«i Jan, produce, generate; 3T"Tl Janah, a person; 3T^TT J anm a, birth {Dhat. 51), 
a gentleman born. This is the source of the Latin gens, genus; Tevea, Gr., genus, generatio, pro- 
genies, natura, ortus, aetas (a generation) (Lex Constant.) ; Gentiles vocant Latini eos qui eadem 
gente et familia sunt orti. These were the Indigenous race exclusive of acquired slaves : "Gentiles 
sunt, qui inter se eodem sunt nomine, ab ingenuis oriundi, quorum majorum nemo servitutem servivit, 
qui capite non sunt diminuti." — Cicero. The same with the Gentiles, the descendants of the human 
species, the Cainites {vide p. 92, note) distinguished from the children of God, Adam moulded of 
black mud; 3T*T^liT2T J ar >akeeaya means human. — Gram. 510. "Vishnu ZsT^T'SfTrr J ana yati 
(generates), the universe; f^"Sf^* Viswan" (Dhat. 51) (the whole, to irav). This word entirely 
excludes the idea of fabrifaction from a pre-existing matter, and is employed to denote the matter 



117 

to our English words Gentle and Gentleman, a designation at all times ungrateful to the 
ears of the Cosmopolites, who founded their consequence on power established by the 
subversion of religion, right, justice, and the efficiency of civil government*. The 
custom which gave rise to the Amobr and Marchet in this country, derived from the 
Adamites, prevailed also in Arabia. "The tribe of Tasm were the posterity of Lud, 
the son of Sem {Confer Note //, p. 33, and Text, p. 9?), and Jadis the descendant of 
Jether.f" "These two tribes dwelt promiscuously together under the government of 

constituting act, which, according to their allegorical Cosmogony and Theology, is the function per- 
sonified by Vishnu. The word Human seems Basque: " Ilumeo 6 Umea llama el Bascuence a la 
criatura vivientc y al hijo en quanto se estiende a todo lo sensitivo : Manoa y Manea llama a lo pri- 
meroso." This latter seems the origin of our word Max : la creatura vivicnte mas exquisita y pri- 
meroso que hizo dios. — Id. ibid. The Hindu legends with respect to Rajah Janok, as well as the 
name, seem to have a certain affinity with our Kenneth Cruithne, the gentle, the first king of the 
Picts, i. e. the skilful, the wheat eater, the gentle: " Gein, Irish, a conception, an offspring, is 
allied to the Greek yevos and Latin genus; as Gecnim, to beget, yivo/j,ai, " [O'Brien); Geinem 
or Ginim, Irish, to beget children, to generate ; Geinead, a generation, also a springing or bring- 
ing forth; Geinealac, a family, a genealogy, a pedigree; Geintcoir, a sower or planter; Geint- 
leas, paganism, idolatry. — O'Brien. These all denote the same people. And what is more, the 
Greek and Latin Triptolcmus, triticum, Latin, wheat; Triones et Septemtriones, the plough- 
bullocks; seem all referable to the Irish: Treab, a tribe or family; Treabac, one of the same tribe; 
Treabad, a ploughing or cultivating; all unacquired right in land being with these people by 
inheritance ; Treabta, earing, ploughing, a village, a home stall; Treabtac and Treabtaire, a farmer, a 
husbandman, a ploughman ; Trcabar, skilful, discreet ; Trebaim, to plough; Treaban, a tribune. — 
O'Brien. This is the chief of kindred of the Welsh laws, as the condition of society was modified 
in the Cimbric code by subjection to the Celts ( Vide note C, p. 12, and note ' and note E, pp. 1 8, 1 9 j . 
The first historical notice of the Tribunes of the people, refers them to the epoch of the secession of 
the people to the Mons Sacer, these being the magistrates they elected for themselves. The name, 
like most other ancient derivations, is very unsatisfactorily referred to the number three, or their 
being chosen by the suffrage of the tribes. They appear evidently to have been the head men 
elected by each tribe. 

* These people seem to have alone kept alive the reverence for God and justice, and from 
them (the Siths) the gross abuse of the word p"l!f Tzadok, as applied by the Sadducees and the 
dispensers of the Mamon and vengeances of the Lord God, under the term justice, seems to have 
been taken ; ,x>»hp Sadok, Syr., justitia; 'p"JD Sadaki and 'p'TD Sidiki, Heb., forum frumentarium, 
frumentarius, frumenti venditor (Castel, 2467) ; 2iTt«:os\ Gr., frumentarius, Scuov, cibus, cibarius. 
Sm/pecrtov, commeatus, res irumentaria: " glticl enry ra ^avKorara" cibis vesceris vilissimis, 
Xenoph.: ev crtrtot? kcli o^oi\; in pane et obsoniis (Constant. Lex. 2, G20), all apparently allied to the 
Siths or Pichts: " Fhomnie pur et le bceuf qui travaille" (Zendav, 3, 351) : " le point le plus pur 
de la loi des Mazdicsnans (the Guebres), de semer sur la terre des grains" (Zendav. 2, 197): 
" que l'on plante des grains, de l'herbe et des arbres, que l'on donne de l'eau a celle qui n'en a pas, 
et que l'on desseche celle qui a trop d'eau." — Zendav, 2, 2S4. Our agricultural drainers and im- 
provers have only followed the example of these ancient Tats and Eeranians. — Confer p. 114, note. 

t The handicrafts, the Jats. "V Yad, or Jad, Heb., Chald., Syr., Samar., the hand (^fit/VA- Ath- 
yad, Sam., manu cepit) ; "Zfrf Yat, Sans, root, endeavour, take pains (Ettle, Scotch, endeavour) ; 



118 

Tasiu, till b certain tyrant made a law, that no maid of the tribe Jadis should marry 
till first deflowered by him {vide p. 89, note). The tribe of Jadis formed a conspiracy, 

3JrT Vat. a different root, punish, purify (Dhatus, 111) ; 5f?rf Yant,root, couple, unite (Ibid.), joint : 
It. Punico-Maltese, mano, pi. Idein mani; Hat, Hindee; Han, Scotch; Hand, English. It was the 
invariable tenet of these people, that, by the legal execution of justice, the justice of God could alone 
be averted, by putting the iniquity away from among them; Piaculum, Lat., pro Poena; while the 
worshipers of Taghut maintained that the Lord alone shall judge his people, that is, dispense to them 
vengeance and recompense. — Deuteron.' 32, 35, 36. These, as I before remarked, were the Jacobites : 
" For the Lord's portion is his people ; Jacob is the lot of his inheritance." — Ibid. v. 9 ; vide p. 70. 
Job refers to this distinction between justice, the civil authority recognized by the artificers and 
Taghut (cap. 31, 11). (As in the Hebrew) "For this is a heinous crime; yea, it is an iniquity 
to be punished by the judges (WrlQ Falilim) : for it is a fire that consumeth to destruction, and 
would root out all mine increase" (all motive to industry). — Job, 31, 11. To whom Barachet, the 
Buzite, replies, I (am) according to thy mouth (vide p. 112, note) (your account) in God's stead 
(vide p. 95, note, 93, text), I also am cut out of the clay (i. e. a Materialist, vide p. 97) ; behold, my 
terror (vide p. 98, note *) shall not make thee afraid (*. e. I do not mean to intimidate you). This 
word DvwD Falilim is opposed to D'DDJ^ Shuffetim ; 7/Q Falal the root, means either judicavit 
or speravit, implying a chance of escape, instead of the inevitable and eternal justice of God, — the 
distinction made by the Arabians between Michael and Gabriel (Vide p. 89, note). This power in 
the place of God was the object of all their sacrifices and offerings for worldly success in their 
objects and enterprises, and the efficient means of all their incantations, charms, and phylacteries ; 
rn£3ri Tha-Falah, Heb., oratio, a prayer. The Lord tells them (Isaiah, 1, 15) " When ye spread 
forth your hands, I will hide mine eyes from you: when ye make many prayers (Rv'SH Thafilah), 
I will not hear:" H^BD Thafelah, Chald., id. Heb., item, precatorium, oratorium, pi. ^7Dn 
Thafalin, est lorum coriaceum duplex, quod precaturi sibi alligant, primum, circa caput ; secundum, 
brachio sinistro : in ejus medio cellula est, cui inclusa est membranula, continens 4, scriptura, sc. 
(Exod. 13, 2, 5 (vide) ; Deuteron. 6, 4, cap. 11, 13) (vide, and confer Deuteron. 6, 8) cellula ista; in 
oratorio capitis distincta est in 4 cellulas alias, quibus singulis una membranula convoluta includitur ; 
haec cellula arete consuitur, ex qua lora utrinque exeuntia, TV\V ' V^ Ratziaauth, dicuntur. Hsec Tephilla 
alligatur circa caput, ita ut cellula sit in media fronte ubi pili desinunt, ut sit quasi ante oculos. Altera 
qua; manu applicatur, alligaturque brachio sinistro, quia vicinior est ea pars cordi et sic preces 
putant magis ex corde proficisci, haec in V. T. D3£0L3 Tatafath (I apprehend from tDtO Tat, duo, 
of the same import with the two jods) in N. T. to fyvXaicTrjptov (a phylactery), dicitur. Abraham, 
Isaac, and Jacob, it would appear, are supposed each to have supplied a phylactery (vide Castel, 
3000, and 1456) ; the belief is universal among the vulgar in India, Hindus, Mahomedans, and 
Buddhists, of the virtue of these written Mantras or invocations enclosed in a case and bound to 
the body in producing the Divine presence, or the aid of effectual grace or favour. The word Dflt^ 
Shafat, judicavit, jus dixit, rite controversias diremit, ut boni defendantur et mali puniantur, rexit 
rempublicam, administravit leges, et jura praescripsit. This species of judge was the offence of 
Lot with the Sodomites, as it appears always to have been : " They said this one (i. e. not initiated 
of the fraternity) came in to sojourn, and he will needs be a judge (tODtP Shoffat) : now will we 
deal worse with thee than with them." — Gen. 19, 9. This is the jurisdiction of civil government, 
and the root evidently the source of the Suffetes, the Carthaginian magistrates, and the power, that 
which Huram of Tyre contributed to establish in Solomon (vide p. 108), and may be supposed to 



119 

and inviting- the king- and chiefs of Tasm to an entertainment fell on them and slew 
them all, and extirpated the greater part of the tribe; the few who escaped obtaining 
aid of the king of Yemen, then (as is said) Ilhabashan Ebn Akran (vide p. 93), 
assaulted Jadis and utterly destroyed them, after which there is no more mention of 
either tribe." — Sale, P. I)., p. 10. The tribe of Tasm coalescing, viz. with the Hha- 
basheth. This Abyssinian, the son of Akran, seems to be the Tobba king of the 
Hamyarites (referred to in the Koran 44-, vol. % 353), who the commentators state to 
have been very potent, and to have built Samarcand, or else destroyed it*. — Sale, 
ibid. ; Vide p. 35, note. 

have originated in that part of the world with the ancient Sidonians, who were the artificers. 
Homer describes them, 2t8ove? 7ro\vSaiBa\oi,, the Sidonians, skilled in many arts {Iliad, yfr, 744 ; 
vide p. 23, note) : " Le taureau qui fait croitre l'herbe, qui a donne* l'etre a l'homme pur " 
(Zendav, 2, 88) : " le taureau Abou dad." — Zendav, 3, 353. The word Abou means father, source, 
origin, or whatever is most preeminent in its kind; j,U Dad, justitia, rcquitas, jus [vide p. 
114, note). This bull is opposed to the Pesh-Dadians, the distributors of justice, that is, of the 
Marnon and Vengeances of the Lord God. The sacrifice of the bull to " Mithra le Mediateur 
•sur l'Alborj " (Zendav, 3, 213), in the representation of which the tmmolator may be seen pressing 
the bull to the earth with his knee, with the inscription " Nama Sivajee," glory to Siva (Iswara, 
the Lord God), (Jee, an affix of respect or intensity) refeis to this. By the Athenian law it was 
prohibited to slay the Ox: "quia ipse est agricola." 3^JT Lkshfi and T^Ff^T Lkshan, Sans., 
a Bull or Ox (Dhat. 10), our words Ox, and Oxen. In consequence of this subservience to the 
purposes of agricultural labour, the foundation of all other labour and bight in property insti- 
tuted by industry, it is stated in the laws of Menu that the Bull is Justice! personified, that he stood 
firm on all his four feet till the Kaleyug, since when he has been maimed and reduced to three. 
The Jainas, who seem a part of this race of people, entirely perverted by the authority of the 
Buddhists from the original principles of religion and morality which they maintained, say that the 
first Jaina, the first Saint, the first King, was Risiiab'iia. The word is Sanscrit, and means the 
Bull; ^IST^T, Rishab'ha, a Bull or Ox. — Gram. 532. 

* It would have considerably contributed to throw light on the subject of the affinities of lan- 
guage to have traced the evidence of the connexion between Thebes — the southern coast of Arabia — 
Hadramuth (vide note E, p. 18, and note ', ibid.), and the Patalene and Patala of Strabo and 
Arrian ; (TJTcTT?) Patalan, Hell, the infernal regions (Grammar, 487), the name now given to 
Lassa (the seat of the Grand Lama), and the state of this tract of India as described by the 
Greeks of Alexander, with Thebes, and with the Urotal of Herodotus and the Dousares, or Obodon 
(Buddha), the Apollo of the Greeks, the Abaddon of the Jews, and the Orus of the Egyptians 
(Herod.), the angel of the bottomless pit, all of which are stated, and I believe correctly, by Euse- 
bius to have been deified men : " Phcenices item, Melchatarum Malech Athar (Athar and Ashar 
are certainly the same) (vide p. 81, note) ; et Usorum, Qvawpov et alios quosdam ignobiliores, qui 
olim homines fuere, deos appellare, Arabes similiter Dusarem quendam et Obodon, OftoSov" 
(Abaddon), &c. (Euseb. 690) ; but I must relinquish the purpose. It will, however, materially 
serve to show the light which the analogy of thought, as indicated by these common or kindred 
superstitions or opinions, is capable of throwing on the application of words, and their oblique or 
figurative uses, to exhibit the very extensive prevalence of the same rules or discipline, and their 



120 

Although 1 have been under the necessity of omitting in the notes much which 
would have more fully explained this subject, these considerations will afford some 

effect in perverting the human understanding and the faculty of reason, as well as the reverence 
for the Deity and moral distinction, and the identification in the principles and practices 
of these agents of wickedness, however variously designated, or remote in situation; and I 
shall therefore endeavour, in so far as may be possible within the limits of a note, to adduce 
some further evidence of this fact. That the Sramanas, Joguees, or Sufies were the same with 
the Gymnosophists or Sanaia Ethiopians, is evinced by the Greek accounts. " Neque cuiquam 
licet, eum cui silentium imperatum fuerit ad loquendum cogere (vide p. 73, note) : Hi Sophistae nudi 
degunt" (vide p. 103, note; Arrian, 530); and while every other condition was fixed by Caste, 
" hoc tantum permittitur Sophistam ex quocunque genere fieri (Arrian, 533) ; (the existing rule for 
Sanniassis,) and they evidently, like the Joguees and Suffies, maintained the doctrine of beatitude by 
union with God ; his associates being represented as reproaching Calanus (not a proper name, a 
Calandar), quod relicta felicitate, quam sese consecutos censebant, alium dominum quam deum 
coleret. — Arrian, 444. With these, who were opposed to the Brahmans as they now are, Alexander 
appears to have connected himself; he attacked the city of the Brahmans, who burnt themselves 
with their families in their houses (Arrian, 391), and Musicanus who had revolted after submission: 
" hunc Alexander crucifigi in sua regione jubet, unaque cum eo quotquot Brachmani Musicanum 
ad defectionem instigarunt." — Arrian, 410. This hostility is particularly evinced, because when 
Musicanus was received by Alexander, " Sambum " (the Samb'hu, or pillar; vide p. 95 & 96 note ; 
denoting a Budd'ha power), " quem Montanis Indis satrapam constituerat fugisseque acceperat, 
quum Musicanum ab Alexandro dimissum, suaeque regioni praefectum audisset. Nam cum Musicano 
graves inimicitias gerebat." — Arrian de Eocped. Alex. lib. 6, p. 409. On this man's sending his fol- 
lowers with a sum of money and his elephants : " Quibus in fidem receptis, aliam quandam urbern 
quae defecerat cepit, et Brachmanorum nonnullos (qui quidem Sophistae apud Indos habentur) 
quos defectionis auctores fuisse constabat, interfecit (Ibid.) ; from which it appears these two 
contending sects were endeavouring to play off, by a species of Purim, the power of Alexander 
against each other, and that the Brahmans were united in cause with Musicanus. Mu-sicanus 
probably is a compound of Maha, great, or radical, Mah, great, with Sichana (Vide p. Ill, note), 
the " very learned, the great scholar," as the modern Sikhs gave to their chief the titles both of 
Maha Guru and Maha Rajah : if the Astacani and Assacani are the same people, — the latter 
appellation is, it may be presumed, a compound of the same word with the Sanscrit prefix A, 
exactly equivalent to the Alpha privativa of the Greek : " Apud Assacanos est Massaca ingens 
oppidum quod Assacani regni caput est. Alia praeterea urbs Peukela ; " — these, Arrian appears to 
place ivest of the Indus (p. 510). This is an eiToneous appellation for Masoga or Magosa (another 
and the right reading) of Strabo (who distinguishes the Astakoini from the Assacani, both west of 
the Indus) and Taxila, between the Indus and Hydaspes (Strabo, 1022), all of whom would appear 
to have been Buddhists or Jainas, the Assakani denoting those who repudiated study as the road 
to knowledge, and founded their pretensions to wisdom, on Divine inspiration, effectual grace, 
and their pretended union with God, by the practice of austerities and the mortification of the 
tlesh ; — a state of things, in the anticipation of which an ancient Sanscrit writer remarks — " that if 
such opinions prevailed, truth would fall into contempt," and that, " he who could stand longest on 
one leg would be considered learned." These two sects of philosophers are distinguished by Me- 
gasthenes; one he calls Brachmanes, and the other Germanes. — Strabo, 1038. These are the same 



121 

reason to infer, that generally a connexion exists between all the Ionim or Aunim or 
Avenim (vide pp. 92, 93, 81) with Aun or Aven, Thebes, evidently allied to the Greek 

sect called by Clitarchus Pramnas : « Brachmanis Pramnas philosophos opponunt, contentiosum 
genus hominum et arguendo deditum. Brachmanas, etiam quod Physiologiam et Astronomiam 
exerceant, ab illis ut stultos et ostentatores derideri (Htrabo, 1047);" both these words seem to be 
intended for the Sanscrit word ^"JT^fT Sramanee, a penitent {Gram. 587) ; the 2 having in the 
one case been corrupted by transcribers into F, and in the other into II : Zarmano-chagas (o-o6i<ttt)<; 
lvSos ; Strabo, 1006), the Indian from Bargosa, who burnt himself naked at Athens [Ibid, 1048) 
seems to confirm this. The Barygaza probably of Arrian (Peripl. 166) : " Istis in locis ad hodiernum 
usque diem exercitus Alexandri vestigia ac monumenta servantur " ; serving also possibly to 
show his connexion with this sect, I believe the same with that of Lat, or Al Lat (the Pillar), at 
Sumenat (see Sale P. D. p. 2fi), stated by Ferishta to be assigned either to Arabia or the advent 
of Krishna. The xvyw is probably the Sanscrit ^<J Khargh, go, move; ^3T K'haj, moving 
with pain or difficulty, limp (Dhat. 3G) ; various painful additions to pilgrimage are frequently 
enjoined by these guides, such as measuring the distance by extending the body successively over 
every part of the route, denoting the Kalandars or travelling Joguecs; ^c*. Hhaja, Ilhadja, Arab., 
gradum fecit, gressus fuit, peregrinatus fuit; whence ^o~ Hhadjon (Hhadji) for the Mahometan 
pilgrims to Mecca.— Caste/, 1117. These are the Movvnecs, who are distinct from the Munis, 
who are Brahmans ; the former appear to have practised silence, and not to have used ablution 
as a religious rite, and to have made a vow of penitential austerity. The silent votary (JTt^ft 
Mownee), vows (JTUrfrT Munati), a solemn act of discipline (f^Jif Niyamari). — Dhat. 103. All the 
Munis JT^T^I: Mhunayah bathe or immerse. — Dhatus, 101. The Munis are the same with the 
bathers or Baptists; c|"|!T Vad, Sanscrit root, immerse, bathe; example, the STl^T: Munih 
^"T^Jrt Vadatay, bathes in the Ganges (Dhatus, 130) ; Batea-^w or Bataya-/«, Basque, bap- 
tizare (Larr. 1, 128); Baisde, Irish, Baptist; Baiste and Baistead, baptism; Baisd-im, to baptize 
(O'Brien); this is our word wash, washed; Buxtiald'ia, Basque, acto de lavarse (Larr. 1, 128); 
Bustia, Basque, madefactus (id. 1, 127); Baisteac, Irish, rain, severe weather (O'Brien) (moist). 
Moist weather is a common Scotch expression for wet or rainy weather. Beatra, Irish, water, wet, 
Eng. (wayter, weet, Scotch). The Bacchus (Dionysius), said by Megasthencs to be worshipped by 
the philosophers of the mountains (Strabo, 1038), is the same with the Dousares of the Arabians, 
and Thebans or Ethiopians; Buddha, the man in union with God. The Budyas of Arrian is no 
doubt the name Budd'ha, and his son Cradevas, KpaSoua?, corrupted (by changing the 1 into K), 
from the word Sradd'ha, from whom there was a regular hereditary succession of kings, denoting 
the Pandava conquest or conquest of the Nairs, and the epoch of the Kaleyug (Vide p. 84, note). 
Sradd'ha Deva, the God of obsequies, is certainly a Sanscrit epithet, and apparently applicable to 
Crishna, though I am not certain that it is attributed to him. Gaya — the point to which their 
obsequies appear to refer, and to which the person who performs them ought to go on pilgrimage, 
in order perfectly or duly to complete them — is called Budd'ha Gaya (justa facere) requisita, 
solemnia ; Sanscrit, D'harma. The philosophical exercises of these Sophists or Sufies, which at- 
tracted the admiration of Alexander, all denote the Sramanas, Mownees or Tapasiyas. " Nam et 
quum ad Taxila urbem venisset (Alexander), Indorum sapientes nudos conspicatus aliquem eorum 
sibi adjungi optabat, incredibilem in eos laborum tolerantiam admiratus." — Arrian de Exp. Alex. 443. 
These useful and valuable attainments, represented as those contributing the most to the improve- 

R 



122 

mysteries, both of Bacchus Eleusis and Samothrace (vide p. 46), and with all those 
\-cetics and Sophists who pretended to secret or mystical knowledge, and that the 

ment of the understanding, and the merits the most successful in obtaining the favour and effectual 
grace of God, the possessors of which ridiculed the Brahmans for the study of nature and the culti- 
vation of astronomy, are described with respect to two of them, by Strabo (p. 1041), as practised by 
the one lying all day on the ground exposed to the periodical torrents of rain and the burning in- 
fluence of the sun ; and by the other as holding a piece of wood three cubits long (above his head), 
standing on one leg till it was tired, and then on the other, — a discipline which he continued the 
whole day (vide p. 120 n.). A merit of the same description seems to have found acceptance with the 
Lord God in the age of Moses, and to have determined the fate of battles and of nations : " When 
Moses stood on the top of the hill with the rod (iinft Mateh) of God (Elohim, the powers) in his hand. 
And when he held up his hand, Israel prevailed ; and when he let down his hand, Amalek prevailed. 
But Moses' hands were heavy (fatigued, — too heavy for him to hold up) ; and they put a stone under 
him, and he sat thereon ; and Aaron and Hur stayed up his hands, the one on the one side, and the 
other on the other, until the going down of the sun. And Joshua discomfited Amalek with the 
edge of the sword." — Exod. 17, 9. From which account it might seem that the proper performance 
of this ceremony was exactly that of the Gymnosophists of Taxila; 1st, because it appears that he 
ought to have stood, but could not ; 2dly, that the rod was in both hands, and held up, — i. e. above 
the head ; and 3dly, that it was necessary in order to accomplish the object to continue till the sun- 
set ; the rule also of the Tapasyas. " Invenisse se ait (Onesicritus) quindecim homines viginti 
stadiis ab urbe, alium in alio gestu, vel stantem, vel sedentem, vel jacentem nudum, et usque ad 
vesperam immotum, postea in urbem discedentem " (Strabo, 1042) ; " quotidie in eodem gestu immoti 
perseverent."— Id. 1040. The Hebrew words used by Moses, HO D'ilbtt H TW212 Mateh He Elo- 
him Be yadi, do not seem to mean Rod, properly or primarily in his hand, but Power ; having in 
my hand (i. e. exercising) the might of the Elohim. )\DD Matu, Chald., potentia ; L^io Mata, Syr., 
id.; Til"!* JO NtOD Mata Ba Yaduhi, Syr., valet, potest; facultatem, potestatem habet in manibus. 
— Castel, 2038. Eusebius identifies Moluch the object of Phoenician worship with Saturn or 
Kpovo?: "Saturno (Kpova) quidem Phcenices quotannis carissimos et unicos liberos mactabant" 
(Be Laudib. Constant, p. 690), as some of the ancient writers do the Israel of the Jews. " Seatar, 
Irish, strong, able ; a name for God, in the same manner that /tt, Al, among the Hebrews is an ap- 
pellation of God from the same word 7N, Al, which signifies strong, powerful." — O'Brien. This is 
not only the radical import of Al in Hebrew, but in a great proportion of the languages of the world, 
even in the American ; Ele, force, Carib. (D. Car. 200) ; Seatarda, Irish, divine, of the same import 
with the Elohim, the Sabaoth, from which the Sabbath, the Lord's day (the day on which the Lord 
rested from his labour of creation ! ! !), being that on which this congregation or Synagogue of the 
Lord met, the origin of Saturn and Saturday. The primitive sabbath was Friday (vide p. 109) (the 
day of Brigu among the Hindus); Brig, Irish, value, force ; Brig, the meaning of a thing (O'Brien), — 
that is, the day set apart for instruction. This day was not the Lord's day, but the labourer's day, 
the day of rest — whence the Irish Brig for the tomb — " where the wicked cease from troubling 
and the weary are at rest." Jumat, Malayan, Friday, day of assembly in the Mosques; a week. 
The observance of Friday is obligatory on the inhabitants of a village if they amount to forty. — 
Marsden, 104. Something analogous to this occurs in the Welsh law. tuUj=~ Sjumat, Arab., 
hebdomas ; +& J\ *jj Jum Al Sjum, Coran, i. q. *-x.j* J! *.j Jum Al Aarubeht, dies Veneris et 
resurrectionis (Castel, 572; when justice and judgement will again be established; confer p. 108 & 



123 

Greeks were originally a part of the heroes or warriors united with the subdued 
race, and speaking- a Pracrit or Pali, or dialect of the Sanscrit, fashioned after the 

109, note) ; c*Jj>. Juamaau, concilia, consessus, parliamenta (id. ibid.). Moluch is not the Saturn 
of the Romans, but Apollo. Virgil, whose mythology seems particularly correct, that is, consistent 
with the general analogy of fabulous history, observes of the Tjber: — 

* * * "Amisit verum vetus Albula nomen. 
Me pulsum patria, pelagique extrema sequentem, 
Fortuna omnipotens et ineluctabile fatum 
His posuere locis: matrisque egere tremenda 
Carmentis Nymphae monita, et Deus auctor Apollo." 
(Abaddon : vide p. 109, note.) 2En. 8, 331. 

In consequence of this, the successful votary, the favourite or son of fortune, communicated to the 
badge or mark which he bore, the term of the power of God. "And Moses took the rod of God 
(DTI/N H HDD Match He Alohim) in his hand: and the Lord said, — see thou do all these wonders 
before Pharaoh which I have put in thine hand." — Exodus, 4. Juvenal notices the introduction of 
this age of the children of the man of earth (confer UK, note) : — 

" Compositive Into nullos habuere parentes. 
Multa pudicitiae veteris vestigia forsan, 
Aut aliqua extiterint et sub Jove ; sed Jove nondum 
Barbato, nondum Gratis jurare paratis 
I'cr caput alter ins ; cum furem nemo timcret 
Caulibus ct pomis, sed aperto viverent horto ; 
Paullatim deinde ad superos Astraea recessit." 

(Vide p. 47, note.) Juvenal, 6, 13. 

" Jurare per caput altcrius " refers to the Divine man, or Lord God, the infallible man or guide, and 
the age of Astraea, or justice to the established authority of civil government ; — " when every man 
lived confidently under his own vine and his own fig tree." These inferences may be confirmed to any 
extent from the ancient writers, and more especially from ^Eschylus. In the reign of Alf-rad, the law- 
giver of the Alps, according to the tradition of this country, the authority of law was so effectually 
established that a purse of money left upon the high-road was safe. The power of the rod, or the 
throwing down of rods, " casting cavels," was what overturned this state of things (vide p. 49). It is 
impossible to understand the word Rod, iltOO Mateh (Exodus, 7, 12), swallowing up the rods, or be- 
coming serpents in a literal sense ; but the casting down their rods before Pharaoh, as the exhibition 
of their respective powers, is an exercise of Purim, or appeal to what was considered Fortune. The 
word used for green rods (Gen. 30, 37) is 7pD Makal, virga, Baculum. — Castel, 2126. Bacal, Irish, a 
staff (O'Brien) ; *7p0 Makali, my staff (Gen. 32, 10) : the Bata is also Irish; Lem, Irish, contracted 
for Lc mo, with my; Lem bata, with my staff (O'Brien, Voc. Lem) ; this is the marshal's Baton, the 
mark of supreme command, Imperator ; the mace, or club, or hammer, the beater or pounder, a bat 
for striking a ball : thus we say, to beat out iron for to hammer out ; gold beater's leaf, for the skin 
between which gold is beaten into leaf; Batan-ar, Spanish ; Batan-du, Basque, pannum contundere 
(Larr. 133); Bouttou, the club or mace of the American cannibals or warriors, their deadly or lethal 
weapon (vide 67, note). By the Hindu law, in certain cases, the king is directed to strike the cri- 

r2 



124 

principles of these constructors of language, discriminative of the lords from the vassal 
plebeians : they were themselves struck with the affinity of speech and the " Multa 

minal with his mace or club, who, whether he lives or dies, is punished. The Mateh seems the same 
thing with the Sanscrit ^H™?: Lagudah, a large stick or bludgeon {Gram. 596) (a log}); ^J^ 
Laghre (root), to be able, capable, powerful (Dhat. 120) ; the club of Hercules, the Tyrian or first Her- 
cules, the son of Fortune. These Indian Sramanas were like the Jacobites (vide p. 70), the prophets 
and soothsayers, that is, the workers of miracles, which power did not consist in the providence or 
power of forseeing, but in the power of working the fulfilment — " that it might be done as it was 
said or written." " Sunt vero hi," Arrian states, " soli inter Indos divinandi periti ; vaticinantur 
autem de temporibus anni aut in quag publica calamitas immineat " (Arrian Indie, p. 530). The 
power of prediction exercised by Jo-saph. When Calanus was about to burn himself, he kissed all 
his friends, but would not go to Alexander for that purpose, but said he would meet him shortly at 
Babylon, and kiss him there (Ibid. 485), — at which place Alexander died three months afterwards 
with strong suspicions of poison, when "Alexandri mortem vaticinatum fuisse compererunt." — Ibid; 
vide p. 80, note. All these Batenite sects were equally aware of the nature of this power and the cir- 
cumstances which alone could exonerate them from fulfilling its purposes ; when Alexander crossed 
the Tigris and approached Babylon with his face to the west, " Chaldasos vates obvios habuit qui 
eum ab amicis sevocatum rogarunt ut profectioni Babylonicae supersederet. Oraculo enim sese 
Beli Dei monitos, ingressum in Babylonem nequaquam ei turn temporis faustum ac felicem fore;" 
not succeeding in this object, they requested him not to approach the city looking westward : " Sed 
potius circumactum agmen, in orientem ducito ; sed ob difficultatem viae id prsestare non potuit : 
fortuna sive fato eum in viam propellente, cujus transitus ipsi exitio futurus erat." — Arrian de 
Exped. Alex. 479 ; the ruling power being able to determine these apparently fortuitous results. 
The Indian Tapasiyas or Sramanas also danced, as the Dervishes still do : when they saw Alexander 
and his army approach, they are said " nihil aliud fecisse quam pedibus terram quam calcabant 
pulsasse " (Id. 442) ; a rite, the import of which may be sufficiently collected from the evidence of 
language. y^JTJ Dwish, Sans, root, dislike, hate ; ^TSJ"; Dwayshah, enmity, hatred (Dhat. 72); 
f^bfrT Dwishat, an enemy. — Gram. 448. I somewhere found the word Dis in one of the dialects 
spoken in this country, but have lost the authority, with the import stated of invincible hatred, and 
the word Dis-like countenances the fact; of which emotion the dancing seems to have been the ex- 
pression with the silent. t£H"T Dush, Heb., calcavit, conculcavit, trituravit ; W\1 Dush, Chald., 
idem. Talmud, siluit, tacuit; t^Httl C/'Adesh, et conculcavit, i. e. tacet; tt2#H Disha, tritura, con- 
culcatio. — Castel, 682. It is a vulgar English expression, that a man or thing is dished — for entirely 
ruined (done for). ^, Dush, Syr., concalcavit, calcavit, trituravit, transgressus est, violavit leges, 
&c. ; ^* r i Adish, Syr., conculcare fecit; <p}& Dusha, Arabic, caligavit, compressus et corruptus 
fuit ; !fn Dutz, Heb., tripudiavit saltando (Id. ibid) ; Dantza, Basque ; Danza, Spanish (Larr. 1250); 
Dance, English and Scotch; Damsa, Irish, dancing (O'Brien) ; To Dush, Scotch, to break down, 
to cause to crumble, a dushing bull, a bull who runs against you ; possibly allied to Dust, the 
effect of trituration, to kick up a dust, or to make, or raise, a dust, Scotch ; to create a great dis- 
turbance or quarrel. The Scotch Shaman's Dance, noticed in Jamieson's Dictionary, probably refers 
to the same thing. The word Shaman, from the Hebrides to Japan, means a juggler or enchanter 
(vide note H, p. 30, note). Accordingly Calanus tells Onesicritus that originally the world abounded 
as much with wheat and barley-meal as it did now with dust : " Olim omnia plena erant triticeae 
et hordaeaceae farinae ut nunc pulveris (icovem)" — Strabo, 1042. This allegory with respect to the 






J 25 

vestigia communis originis." The account of the manners of the Grecian heroes by 
Homer is entirely that of these d is regard ers of the rights of humanity. A female 

original spontaneous production of nature is universal in the east, and nearly (probably everywhere) 
throughout the world, and refers to the effect (at one time attained) of the unfettered and unper- 
verted operation of the laws of nature ; the dust, to the result produced by the destruction which 
established Adam " Roi de la Poussiere," according to the Zendavesta [vide p. 97, note) ; the in- 
variable result attributed to the action of the Ilaruth, or Pivot, or these triturations, a figure of 
speech for oppression common to all language : as we say — an oppressor, grindiny the poor. 
(junta Dasa, Arab., calcavit pcdibus terram, conculcavit rem, subegit regionem, mulierem. (Caste/, 
678) ; ,j-.J Dasa, abscondidit; ^jj^j Dftsani, occultavit dolum, subornavit dolum ; subornavit, 
clanculumsubmisitexploratorem, percussorcm ; Lr j^ UJ .s Dasis (act), occultatio doli, Dolus Clan- 
destine, Impostura Sophistarum. — Castel, 743. These seem to indicate the practices of the 
Batenites and assassins; w^ Dus, Samar., labor (Castel, 684), possibly denoting the Daseri, or 
servitude exacted from these Abd to such wickedness. The Sanscrit root rffT Nat, which applied 
to a woman means move, wave, dance, fall (vide p. 90), not including the idea of move ; wave, ap- 
plied to a man, means dance, injure. Onesicritus, who was sent by Alexander to learn the tenets 
of these sectaries, states that Calanus informed them that Jupiter, Zei;?, Zeus (the mediator, 
or master Sufie, the man God; jutexor, Copt, a hieroglyphic so written, pronounced by the 
modern Copts MadsiiEirs, Madsheus hodiernis (D. Cop. 49), the Mehdi, or Lord of Command, 
as Notamanus renders Mehdi) had formerly produced a great destruction (rj^aiviae vavra, oblite- 
rated everything : vide p. 88) : et nunc jam res pene ad saturitatem contumeliamque rediit, ac peri- 
culum est ne rerum omnium interitus (acfraivio-fjLos) impendeat. — Strabo, 1042. The word acpai- 
vta-fios, disappearance, seems a translation of the Sanscrit CT^T^ Pradaya, having wasted away, 
which, compounded with ^\ Lee, melt, makes HT^pI]" Pralaya, or ET^t^ Praleeya, having 
melted away, dissolved — Gram. 439. The term used for these Kataklisms, of which there have been 
many, and with Maha prefixed, to the end of the universe or final dissolution of all things. The 
word Kataklism, as used by Demosthenes, is exactly of the same import : " KaTaKXr)<Tfio<;, oblivio 
rerum memoriam obscurans " (Demosthen.). Such an extinction of all preceding history and existing 
knowledge is what is understood by the Hindus by the " Loss of the Veda in the ocean of destruc- 
tion " (vide note H, p. 31, note '), and appears to have been frequently attempted in the Chinese 
history to magnify the glory of the victorious power or new Lord God, and was effected at the Epoch 
of Adam, and nearly at that of Noah (confer p. 88, note). Onesicritus, deputed by Alexander to visit 
these Ascetics, was received by Calanus with derision, and desired, if he wished to learn from him, to 
strip himself naked and lie down on the stones beside him (Strabo, ibid.) ; apparently the same rule 
with that of the naked prophets over wdiom Samuel presided, who seem to have imposed the like 
obligation on Saul. The Pramnas (Sramanas) were the poisoners and enchanters of the Indians, 
and divided into several classes, without which it is evident the practice of such arts would be im- 
possible : " Horum alios Montanos, alios Gymnctas, alios civiles ac domesticos appellari : Monta- 
nos pellibus cervorum uti, et peras radicibus et medicamentis plenas gestare, (viz. for the supply of 
those mixed with society and the habitations), incantationes, amuletasque profiteri; Gymnetas 
nudos degere quod nomine ipsorum significat (the naked sectaries) ; mulieres cum eis vivere, non 
tamen pcrmisceri." — Strabo, 1047- He includes among these Sramanas, on the authority of Me- 
gasthenes after the Hylobii, the Mediciners, if I may use the word (\arpiKoi) . These do not seem, 
from being classed among the Germanes or Sramanas, to be the Hindu Caste, commonly called 



126 

captive, a skilful workwoman, was worth so many bullocks; a delicate lady desireable 
for a mistress so many more. What a fearful testimony to the state of human ferocity 

Vishias, physicians, from the root "f^TJ Bhish, conquer disease; f^^sf? Bhishajah, a physician; 
but to be the Hakim, the Sufies, the wise or knowing (vide p. 73, note), — the common term in Per- 
sia for a doctor or skilful (Leech). Hakim, Malayan, learned, skilled; an Adept, a doctor, phi- 
losopher, physician (Marsden, 123), probably connecting with the sect of the mountains clad in the 
skin of deer, who carried a pilgrim's scrip or wallet rilled with drugs. These seem to be of the same 
description with the angels of the Lord God : " Frugales quidem, non tamen sub divo degentes, 
oryza et farina viventes, quae nemo rogatus illis non largiatur, nemo hospitio non libenter sus- 
cipiat : posse eos et fcecundos facere, et marium et fceminarum procreationem medicamentis prse- 
stare. Medicinam (t^v Be Larpeuav) plurimum per cibos perfici, non autem medicamenta — ov 8ia 
cf>apfiaKcov eTTireXeadai (Strabo, 1040) ; which word (pappbafccov must here be understood as "not by 
the exhibition of remedies, but more especially by aliment." It seems they meant introducing the 
drugs into their food, because it is impossible to suppose that sterility or fecundity could be effected 
by diet : the knowledge of drugs capable of producing both these effects, as well as the practice of 
clandestinely administering them, they certainly possess at the present day (confer p. 101, n.) ; but 
whether they are able to determine, as here implied, the sexual distinction of the conception I am 
not aware. Another sect of these Sramanas were the professors of divination, enchantment, and 
raisers and consulters of the dead. "Aliosque quosdam divinatores, incantatores et rituum quae de 
defunctis (irept tovs KaToi%op,evov<;, de manibus mortuorum) feruntur, non ignaros (Necromancy, re- 
ferring to the superstition of the Nafash) ; these, he says, wandered about the towns and villages; 
alios vero his elegantiores atque urbaniores, qui nee ipsi abstineant ab iis quae de inferis memorantur, 
quae ad pietatem sanctimoniamque pertinent ; cum horum etiam nonnullis mulieres philosophari a 
venereis abstinentes. — Strabo, 1040. These Monkish institutions, both male and female, exist, and 
from a remote age have existed, in Tangut, Thebet, and Siam, and in ^Ethiopia, Syria, Phoenicia, 
and among the Carthaginians as well as Mexicans. The Hylobii are, I apprehend, the Talapoins, 
deriving their appellation from the Taiapat ; Tala-Zea/*, or leaf of the Palm; the word Tala being 
the generic term for the Palm tree : " Hyllobii appellantur, ex eo quod in sylvis degunt e frondibus 
et sylvestribus fructibus viventes ; vestem ex arborum corticibus habentes vini et veneris expertes" 
(Strabo, 1040) : possibly the origin of the Mosaic account of the dress of Adam, Buddha. This 
seems another instance of the corruption of an initial in a proper name, the T having been changed 
into an T : " Arborum corticibus vescuntur, vocantur autem eorum lingua ese Arbores Tala." — 
Arrian, 522. These medical resources seem to have been among the weapons of the Lord God : 
"He raiseth up the poor out of the dunghill, that he may set him with princes, even the princes of 
his people. He maketh the barren woman to be a joyful mother of children. Praise ye the Lord." 
— Psalm 113, 9. When David danced with all his might before the Lord, and was reprehended 
by Michal, the daughter of Saul, for the indecent consequences of his agility : " How glorious was 
the king of Israel today, who uncovered himself today in the eyes of the handmaids of his servants, 
as one of the vain fellows shamelessly uncovereth himself!" David replied, "It was before the Lord, 
which chose me before thy father, to appoint me ruler over the people of the Lord, over Israel: 
therefore will I play before the Lord. And I will yet be more vile than thus * * Therefore 
Michal had no child until the day of her death" — 2 Samuel, 6, 14. When this playing before the 
Lord, or Purim, came to be established along with the Sadduceism of the Israelites at Rome (Vide 
p. 104), 



127 

and debasement does not the following explanation of the word bSB' Shamal, vestis, 
afford ! " Vestes pulchras induebant puellae gentiles tempore belli, ut invenirent gratiam 

" Si Fortuna volet, ties de rhetore consul : 
Si volet haec eadem, fies de consule rhetor." — Juvenal, f, 197- 

From this passage of Scripture, as well as the injunction to the priests not to go up by steps to the 
altar of the Lord, that their nakedness might not be discovered thereon {Exodus, 20, 26), and the 
distinction of Gallia Braccata, the part of Gaul where the people wore breeches, or a covering for 
the breech, the Trews (drawers, drew, drawn on) of the Picts ; the use of the kilt, the garment of 
the Celts, or that imposed by the Celts upon the Serfs, would appear to have been very general. 
The Highland hose below the knee and the kilt terminating above it, leaving the knee naked, pro- 
bably does connect with this word and the kneeling Hercules [vide p. 81, note); 3"^=f Vrich, 
Sanscrit root, cover, conceal (Dhatus, 128); <*£ r a> Brakin, Syr., Braccae ; Breeks, Scotch ; ^p"D 
Braki and ^DpH^tf Abraksin and ^pD-QN Abraskin, Chald., Bracca;, femoralia ; 3f/fV<\3 Brakaeh, 
Sam., velum faciei (Caste/, 447) ; showing apparently the affinity of the primitive import of the word 
with the Sanscrit. These illusores or irrisorcs, or perverters of nature, who seem to have had no 
shame in exposing what nature teaches us to conceal, reversed the use of the word to denote the 
concealment of their faces, their Masks, called in Scotland False Faces, that they might not be 
seen for what they were (which no man who has the " mens conscia recti " should be ashamed to 
be) ; this is the painted or gilded mask or mystic light, with which they professed to illuminate 
the world, and they thus took the appellation of this part of attire from the proper part of their 
person which modesty shrinks from exposing, to denote what with them required concealment 
and disguise, their shallowness and ignorance, and the hideousness of their fraud and wickedness. 
This very ancient imposition on the credulity of mankind has been transmitted to modern times. 
It prevailed among the Roshenaiah sect or Uluminati which arose in Cabul, who are supposed to 
have contributed to work the ruin of the empire of Aurengzebe, and from whom the German 
Uluminati of Weishaupt, as described by Robison and the Abbe Barriere, appear to have 
borrowed both their name, their principles, and their practice. Sale mentions in the reign of 
the third Kaliph, of the race of Abbas: Hakem-ehn Hashem (vide p. 112 & 125, note), called 
Al-Borkai, that is, the veiled, because he used to cover his face with a veil or gilded mask 
to conceal his deformity, having lost an eye in the wars, and being otherwise of a despicable 
appearance, though his followers pretend he did it for the same reason as Moses, — lest he should 
dazzle the eyes of the beholders. He made a great many Proselytes, deluding the people with 
several juggling performances, which they swallowed for miracles. This impious impostor arrogated 
Divine honours to himself, pretending that the Deity resided in his person, " affirming (as is 
genera/ti/ done by many seels in the East; vide p. 95, note) a transmigration or successive mani- 
festation of the Divinity through, and in certain prophets and holy men, from Adam to these latter 
days." — Sale, P. D. 242. " In the year of the Hejira, 201, Babec, surnamed Al Korremi * * 
because he instituted a merry religion, which is the signification of the word in Persian, began 
to take upon himself the title of a prophet * * * and grew so powerful as to wage war against 
the Kaliph Al Mamun." This man at last fell, in consequence of a stratagem, into the hands of 
Saleh an Armenian officer, who sent him to the Kaliph ; " having first served him in his own kind, 
by causing his mother, sister, and wife to be ravished before his face, for so Babec used to treat his 
prisoners" (Sale, ibid. 244), — the common practice of this merry religion, transmitted from Osiris 
and Bacchus, — different designations for the same power. By the Kaliph Al Motassem, who had 



128 

apud illos, a quibus caperentur et eos ad scortationem pellicerentur," when the arts of 
vice and seduction were rendered an accomplishment necessary to the preservation of 

succeeded Al Mamun, " he was put to a cruel and ignominious death " (id. ibid.) ; Jn^D BSraka, or 
Braka, Syr., Magus, veneficus; ^>^2> Barak, or Brak, fulguravit ; hi^o Baraka, or Braka, fulgor. — 
Caste/, 447- These words are the root of the Lapis Brachthan in the Caaba (vide p. 89, note). It 
is wonderful indeed to see the extent to which wickedness and artifice on the one side, and the 
weakness of human nature on the other, when plunged in ignorance and blinded by the clouds of 
prejudice, has rendered successful the attempt to turn into derision all that is in the nature of man, 
the source of the sentiment of reverence, or of that sublime emotion which attends the contemplation 
of God, and to transfer it to objects the most deserving, and the most calculated to inspire it with 
abhorrence and contempt. Diodorus says : " Risus enim amator Osiris * * * non enim 
pugnax erat Osiris, nee ad acies et discrimina belli descendebat " (Diod. p. 22 ; Ed. Wesseling) : 
"Nee in Bacchi tantum initiis, Tat? TeAeTat? Tat? AcovvcriaKaa (vide p. 113 and 114, note); sed 
universis quoque (sacris), (aWai kcll Tat? aAAat? airatcruus) caeteris suis, huic Deo honos prcestaretur, 
ubi cum joco et lusu ridiculo effigies ejus reprsesentaretur." — Diod. Lib. 4, 6, p. 252. The effects 
of this merry religion are described by Eusebius, speaking of these holy and deified men, whose 
memory was the object of human reverence : " Et quod magis mirandum est, cum illorum adulteria, 
puerilia stupra, et mulierum raptus, fateantur, nihilo minus, urbes omnes, vicos, et agros, templis 
delubris, et statuis compleverunt, et deorum suorum sectantes exempla, suas ipsorum animas penitus 
perdiderunt." — De Laudib. Constant. 690. Mahomet, referring to the scoffers prevalent in Arabia 
in his time, desires his followers to " abandon those who make their religion a sport and a jest; 
and whom the present life has deceived, and admonish them by the Koran, that a soul becometh 
liable to destruction for that which it committeth" (Koran, cap. 6, vol. 1, p. 155) ; so constant has 
been the practice of those whose iniquitous arts have perverted that sacred principle in our nature 
which connects the soul of man with the source of his existence, of laughing in their sleeves at the 
victims of their artifice (confer p. 114, note), and despising themselves that inevitable and eternal 
justice, the certainty of which they are too short-sighted to perceive, and too unwilling to recog- 
nize when clearly shewn them. This distinction is everywhere to be traced between the authority 
of reason and the arts of mysticism. The Brahmans are represented by Megasthenes (the best- 
informed of the Greeks) as maintaining, as they appear at all times to have done, the immortality of 
the soul : " Plurimas eorum de morte disputationes esse, nam hanc vitam habendam esse quasi 
recens conceptorum statum, mortem vero partum in veram illam et felicem vitam iis qui recte 
philosophati sint." — Strabo, 1039. Their common opinions with the Greeks arises from the doctrine 
of the latter having been derived by Plato from the mixed theories entertained at Memphis : " De 
multis vero cum Graecis sentire, ut quod mundus sit ortus et interiturus, et sphaericus, et quod con- 
ditor et administrator ejus deus (0EO2) universum eum pervadat." This refers to the proper 
Brahminical theory from which these priests derive their appellation, which is formed from the 
root " 3"H" Vreh, increase, grow large, sound ; cTfJ" Vreh, another root, signifying speak, or 
shine" (Dhatus, 137); from whence they form " rsf(£T Brahm, in the neuter gender, the 
great being " (the Infinite, the Eternal, abstract magnitude, space and duration), God, abstractedly 
from all qualities ; and " 5f(*|"r Brahma (masculine), God (0eo?), considered as Creator, or matter 
in the abstract from cTE" Vreh, grow large." — Wilkins's Gram. 456. The Divine nature is, how- 
ever, I must observe, entirely to be distinguished from both or either, space, or time ; quantity of 
any kind not being, as the schoolmen say, predicable of God ; and this the Brahmans include in 



129 

life. The Greeks, with the main strength or force of Ajax and the cunning of Ulysses, 
exemplify the condition of this mixed race corrupted by ignorance and the artifice of 

"abstractedly from all qualities;" considering the act of the Creator as the expansion or unfolding 
of Divine wisdom or the providence of God, the great book of nature spread open for the con- 
templation of reason, and the instruction of rational beings. This is a perfectly correct statement 
of the proper Hindu theory as far as I apprehend it ; it being understood that by matter in the 
abstract, they mean the distinction between cause and effect. The existence of all things de- 
pending on the efficient energy or action of the metaphysical or first cause; and that by the 
allegory of neuter and masculine applied to the nouns, they do not mean to indicate a sexual 
distinction, or sexual or generic act (the notion attributed to Vishnu and Siva by the Vaishnavas 
and Saivas) ; but merely ;i productive or creative or constituent energy, a causing to be, which is 
neither condcre nor gignere, nor Greek yevvav; and still less " magno se corpore miscet." Cicero 
seems to have better comprehended it, though imperfectly : " Etenim omnium rerum quas et creat 
natura et tuetur;" both these results being the effect of the same action, Mahomet alludes to this 
doctrine, which seems generally to have been retained by the Samaritan race : — " They say God 
hath begotten children." * * " God forbid ! " * * * * « When he decrecth a thing, he 
only saith be,— and it is."— Koran, cap. 2, 1, 22. This investigation by inference of reason is the 
deo-Xoyia of Plato, and the physiology or study of nature for which the Sramanas ridiculed the Brah- 
mans (confer p. 112, note). The Greek word <f>vai<;, like many others in that language, seems San- 
scrit, or more properly from the same original source, with a large proportion of the Sanscrit roots; 
f^"q"2T Vishaya, Sans., an object of sense.— Bhat. 149. The import of the word <f>v<rt<;, as used in 
the Timreus of Plato, " /Etcrna natura," and " yEternitas," has probably arisen from the reception, 
in the school of Memphis, of the Jaina, Buddha, and .Ethiopian doctrine of the eternal existence of 
matter or sensible nature (confer p. 112, note), attributed by the Brahmans to the naked Sectaries, 
Nastikas or Atheists (vide note H, p. 34). It is to these Nastikas, Buddhists or Atheists, the naked 
Sectaries and the Sanscrit 5=f JSEJ^ Nas, loss, destruction, ^fTSLJZJ" Nasaya, destructive [Gram. 500; 
confer p. 28, note), that we are to refer the " Nyssa urbs inter Cophenem et Indum fluvios sita, a 
Dionyso condita eo tempore quo Indos domuit." — Arrian, Be Exped. Alexand. 313. ^.U Naus, 
Pers., cocmeterium magorum. — Caste/, 2, 524. Dionysus, enro Aios icai Nvat}<; (Biod. Lib. 4, § 2, 
p. 248) (Adam or Buddha) : " Nyssaai vero Indorum gens non sunt, sed ex iis originem ducunt, qui 
olim cum Dionyso in Indiam venerant" (id. Rcr. Indie. 509) ; " Nyssam autem, vocavit urbem a nutrice 
Nyssa (i. e. the destruction which created him) ; et provinciam Nyssaeam (the destructive) (Nvacracav) 
(vide p. 28) ; montem vero qui urbi imminet Meron, Mypov, Meru, vocari voluit." — Arrian, Be Exped. 
Alex. Lib. 5, 315. The word 5^ Mayroo, Sans., means a Pivot, the Haruth, and seems the 
same word with the Latin Veru ; JT^Jf ^fpjrf Mayroo Maheebret is rendered by Wilkins, the 
mountain Meru (Gram. 590) ; the Sanscrit word Mahee, however, means the earth, and B'hret has a 
near affinity with French, Briser ; Scotch, Briz ; English, Bruise and Brit-tle ; Brat, Irish, i. e. Millead, 
destruction ; Brat, a fragment, a remnant (O'Brien) ; Millead and Millim,to mar or spoil ; example, — 
" the famine will destroy the earth." This seems our word milling for bruising or grinding, as we give 
the appellation of a bruiser to a prize fighter ; Mil or Milead, Irish, a soldier or champion (O'Brien) ; 
Ef^": Mallah, Sanscrit, a very strong man, a wrestler (Grammar, 596) ; A6\r)Tr)<;, Greek. Bro, 
Irish, a grinding-stone, a quern or hand-mill (id.) ; (Veru) to " bray a fool in a mortar among wheat." 
— Prov. 27, 22. To this mountain of Meru they generally give the epithet of golden, and it seems 
to be the very same thing with the golden pillar, Columna Mediationis of the Tyrian Hercules. 



s 



130 

priests ami mystics, and their use of drugs ; and though the superior knowledge of the 
Thetes (Thaytes) appears to have kept alive or revived some regard for the application 

Of the terrestrial Mem they say the Khan-Khan, that is, the Supreme Tartar, is king; and Wil- 
ford, from the information he acquired, places it some where about 48° north latitude ; it seems to 
be the mountain Altai, meaning in Turkish, golden, which I have repeatedly remarked connects 
immediately with the ./Ethiopian superstition. These two professions of religion (if one of them 
deserves such a name), viz. the Divine knowledge derivable by inference of reason, from the mani- 
festation of the wisdom of God in the sensible universe ; and that pretended light supposed to be con- 
cealed in mystical symbols, and accessible only to the initiated, as exhibited in Egypt, is very clearly 
stated by Plato, in a passage in his work ' De Republica': " Duplicem statuebant deoXoyuav, <rv/ji,/3o- 
\iK7)v qua? et reXecrriKT] icai ^va-TiKH] dicebatur (the word rehearo/cr) is from TeXrjaTr)?, initiator, reXe- 
o-Ti/co?, initiator mysticus) : Haec velut sacramentis implicita continebatur (denoting the pretended 
secrets or hidden knowledge of the Batenites and Sufies) : Alteram ponebant, (piXoaocpiicrjv, quae et 
KaravcrqTiKr) tcau arroheiKTLKrj ab iis dicebatur." The words tcaTavorjTi/c?) and cnroSeLicTitcr) mean, 
according to the percipience of the understanding, and consistent with demonstration or evidence 
(the reasonable conviction of truth). This idea of the creative act of God deduced by reason, was 
known after the Christian era, " effector mundi et molitor deus ; " though entirely misconceived by 
Plato in his notion of a Demiourgos and Hule, or a fabricator and plastic matter, or " a quo et ex 
quo," — a notion derived from a mixture of the tenets of the mystics and rationalists certainly pre- 
valent in his age at Memphis. This mysticism seems immediately referable to ^Ethiopia. DDJwtD 
Telasm, figurae loquentes ratione, intellectu praeditae ; reXeafia, Greek (a talisman, a phylactery) ; 
^Mjll? Talasa, Arab., rem super vultum ejus posuit, eumque obduxit ; tectum et occultum fuit nego- 
tium (vide p. 127, note); i^A^ Teleson, deletio, glabro corpore, adj., saevus, lupus; A*Jjd? Telasan, 
Arab. ; ^*J,\ls Talasan, Pers., amiculum fere ex pilis caprinis vel camelinis contextum, quale philo- 
sophi et religiosi imprimis apud Persas usurpare velut pro insigni solent ; Arabibus J*JI> ^j} 
Ebn. Tilasan est Persa et Barbarus ; ^Ji> Telism, estque imago magica; ***ii> Telisma, teles- 
matibus, s. Imaginibus consecravit opus, adstrinxit iis, vel munivit rem ; incantationis et magiae 
genus cum ignis coeli et terrae conjungitur, et ex ilia mirifica apparent; c^U**!!? Telismath, 
imagines ad influxum stellarum factae; cjU*JJ? t— j»-Lj Sahheb Telesmath, TeXecm7?, ejusmodi 
imaginum artifex. — Castel, 1515, 1516. It appears from Herodotus that the Greeks were the 
borrowers of all this religious knowledge. aiA^, Thalasa, Syr., irrisit ; hiAa^, Tholasa, ludibrium ; 
1&J\£ Thalisa, sacculus; {jmA> Thalis, Arab., saccus laneus. — Castel, 3903. KpD Saka, and 
PP Sak, Saccus ; UJ^ Saky, JEth., i. q. Chald. ; pD, ttpD Sak and Saka, hirtae vestis genus ex 
caprinis vel ab aliis ejusmodi pilis contextum, quod cum zona ferrea utuntur religiosi quidam 
apud vEthiopes (Castel, 2600), — the origin of all the Sackcloth, and ashes of these Ascetics and 
Penitents. These hypocrites, the wolves in sheep's clothing, under the cover of this pretended 
mortification, practising every debauchery, and affecting to despise every laudible object of ambi- 
tion or means of attainment of excellence, — aspiring to an unhallowed supremacy, destructive of all 
on which the welfare or happiness of the world depends. Saki Saki, ^Ethiopian, cancelli, septum 
reticulatum (Castel, ibid,), the cells of these Symmistae (confer p. 114 and 118, note). The Greek 
zeXerrj, fosm., is of the same import : " expiatio, ceremonia, initiationis ritus, initiationis hostiae, /j,v- 
(TTT)piov, religio ; reXerac (Plato, de Repub.) pro ludis et sacrifices ponuntur." The words expressing 
these monstrous abominations, like many other abuses derived from the same impure source, have 
contaminated the Christian worship : reXeTovpyos 8vva/u<;, a Dionysio vocatur vis divina ! ! ! Ope- 



13] 

of reason to the study of nature, it seems ultimately to have sunk nearly entirely 
under the effects of the domination of Sophists. The Grecian works of art, the pro- 

rans in sacramentis ecclesiasticis ; TeXerap^?, ceremoniarum conditor (i. e. magical rites) Dionys., 
hoc nomine Christum appellat. — Consluntin. Lex. 2, 748. I must omit to show the probability of the 
correctness of the statement of Diodorus, — that Thebes was founded by Busiris, the Egyptian seat of 
these Gymnosophists [vide p. 'JO, note), a name deriving from &hoj Besh, and &O30J Bosh, Coptic, 
nudus, naked; and jpi Iri (vide \). 24), rendered by the Greek word iroivcns factio, conficiendi ratio. 
The word Boshiri meaning therefore Nudation, nudification, or the art of reducing to nakedness, im- 
porting destruction: tJfQ Bush, Heb., puduit; W2 H He-Bish, pudefecit, pudenda commisit. — 
Castel, 310. The state of innocency, according to the Israelites, was not a state of exemption from 
vice, but of a. perfect indifference to all moral distinction: " Nee erubescent" (Gen. 2, 25) tJ^JJM 
Bashish (Abash, Bash-ful), " In statu innocentiae, opus procreationis sicut opus edendi, et bibendi, 
et membra genitalia, sicut os, manus, et pedes se habebant." — Castel, ibid; — the state of the brutes. 
Strabo remarks : "Onesicritus Caucasi habitatores ait palam cum mulieribus coire et cognatorum 
carnibus vesci." — Strabo, 1037- I was informed in India that there was an annual festival, at 
which the former exhibition was regularly made by a man of a particular Caste, with his own 
wife, and was offered to be taken to see it, but declined the invitation ; these are the Calatian 
Indians of Herodotus. This ceremony I was told was performed, and on the back of a camel, 
a great concourse of people attending. This making naked is the import of (Isaiah, 18, 2) "a 
nation ('1J Gui) scattered and peeled, a nation (Aam) meted out and trodden down," alluding to 
the effects of these naked dancings, as well as to the Egyptian cyi.p Shar, pellis, the skin ; cu^.pi 
Shari, Percutere (Cutis, Lat., the skin) (confer note B, p. 7) ; cu^pi Shari, also the Red Sea. — 
D. Cop. 121. It was here that Solomon was reputed to have bound the Dews or Genii as Feridoon 
also is said to have done : " Lorsque Feridon a parut, il les fit fuir des villas de l'Iran, et les 
obligea d'habiter les bords du Zare." — Zendav, 3, 397. These are the Nagas and Sodomites 
(vide p. 105, note) ; \.x^ Saara, Arab., saltitavit, accendit, excitavit ignem, bellum ; occasionem et 
potestatem praebuit ei ad malum, percussit, furore correptus fuit (pass), inflammata est 
gehenna (Castel, 2585) ; UJ4P Saraia, ^Eth., veneno infecit, veneficiis, incantationibus pctiit ; ^UJ^ 
Syraiy, venefici. — Caste/, 2618. "For a fire is kindled in mine anger, and shall burn unto the 
lowest hell, and shall consume the earth with her increase. I will heap mischiefs, I will spend 
mine arrows upon them." — Deuteron. 32, 22 ; confer p. 118, note. These were the Divine powers 
of the Lord God. Our word naked is formed from the same analogy with the Egyptian Shari, to 
strip, and obliquely, scourged ; and the scourge, from Nakke, Lapland, the skin : " Cust, Irish, 
the skin; Cutal, bashful" (O'Brien); Cutal-Nakkit, Scotch, entirely, or skin naked; " Cutal- 
laide, Irish, a com-rade, partner, com-panion." — O'Brien. All these Mownees or silent devotees 
under the vow or Abd to penitential discipline, the followers of Harpocrates (vide p. 73, note) 
everywhere connect with the same system of depravity, constupration, veneficia, poisonings and 
enchantments; Aftlft: Ashygala, ^Eth., magicas artes exercuit, inquisivit, magica sacrificia fecit ; 
t\,1£\ Shegaly, Magus, quasi vir silentii, et sic tWXD Magash, a magian (or magician ; our c in this 
word sounding as sh) : " Hoc etiam /Egyptiorum Symmistas religiose observabant (confer p. 73) ; nl£\ 
Shagaly, ars magica (Castel, 3689) ; 7,3^ Shagal, Heb., coivit, subagitavit mulierem, quia vox 
obsccena, pro eo ttttf Shuchub (vide p. 104, note) ; W2H2 Magash or JiHJE Magush, magus, incan- 
tator, pracstigiator ; qui deum abnegat, eum jugiter contumeliis et blasphemiis affecit; et ad 
magiam atque idololatria (Tagut, vide p. 93) homines alios allicit." — Castel, 1991. This word is 
derived from t#Jl!D Magash, Chald., innuit, nutus, quia Magi ad mensam silebant et pura voce tan- 

s2 



132 

(taction of these despised artists or handicraftsmen, alone continued to exemplify in 
their architecture, sculpture and painting, the discrimination of those natural sources 

turn sine expressione innuebant (i.e. the sharukim or hissings; vide note H, p. 27, note). The 
dancing being one of the means innuere or to imply their will ; Iaq^c Magusha, Syr., idem Magi 
filii Elam (Caste/, 19, 91) ; the word used in the Syrian version (Matth. 2, 1) for the wise men of 
the East. The same word with the Magosa of Strabo (vide p. 120). Magoe, Pehlivi is the term 
tor the Persian Mobed, the highest degree of the Persian priesthood (Zendav, 3, 516) ; c^ Mugh, 
Pers., i.q. Arab. pHJt Zendik, infidelis ; DUD Magus, qui ignem adorat et resurrectionem non 
credat. — Caste/, 2, 5. This does not apply to the Guebres, who, like all those who believe in the 
immortality of the soul, and recognize their descent from Kaioumers " Moganis Adam " (confer 
note E, p. 21 ; and note x , ibid.), not only suppose a revivification but a redintegration of the 
matter of the body: " l'indubitable retablissement des corps." — Zendav, 3, 135. The Zendiks 
are the Sadducees as may be sufficiently shown ; but I shall only at present notice the authorities 
of Castel, p. 1067 ; tiSx. Zendekon, or JJO.*; Zendikon, Sadducseus, impius, Sadducseus, vir ava- 
rissimus, quod forte Sadducaei avari essent (Caste/) ; because, believing that there was no other life 
but this, they coveted worldly enjoyments alone, and possessed themselves of them per fas et nefas ; 
pi. Pharisaei (Matth. 3, 7) ; I'iXKj Zendaketon, impietas, (cum quis, Sadducaeus est) ; (J-^j'J Tha- 
zendaka, Sadducaeus fuit (id. ibid); these were properly the priests of the Lord God. "The 
priests of the Levites, of the sons of Zadok, that kept the charge of my sanctuary when the 
children of Israel went astray from me ; they shall come near to me to minister unto me, and they 
shall stand before me to offer the fat and the blood, saith the Lord God." — Ezekie/, 44, 15 ; vide 
4S, 11. It was these who denied the resurrection and all other authority but the letter of the law 
of Moses. The other Levites were only officiating priests, to sacrifice for the people and stand 
before the people (id. 44, 11). These are the same in reality with the Sramanas of the Hindus; 
JfJJ Mag'h, Sans, root, cheat. — Dhat. 99. The word Calandar denotes the same thing <cj<Vj 
K'halan, a rogue (Dhatus, 112), from root JjefcTi Khal, move, go, which does not seem to differ 
from our rogues and vagabonds. The bed of the Sodomites or of Procrustes does not appear 
unknown to the Hindus; and the word for it seems the root both of Kadeshim and Catamite; 
<cj^| K'hadwa, a bedstead (Gram. 576) ; cj^"cft Katakan, a bedstead (Dhat. 14) : from the first 
of these words is formed ^GpTTiv^" K'hatwarood'ha, mounted on a bedstead in a bad sense (Gram. 
563) ; ^cf^T^rTrTcfiT^rT K'hatwamatikranta, passed beyond the bedstead (Gram. 567) '•> Karco, 
Greek, subter ; 6 Kara, subjectus, oi Kara, humiles plebei (the humbled) ; to Kara, ima pars, et 
inferna (Constant. Lex. 2, 70) ; Karco/xoTov, juramenti genus, Karcofiocrta, jusjurandum (id. ibid.) ; 
Ka,TOfAocn<; rj, adjuratio, tcarovow, vitupero, sperno, despicor (id. p. 68) ; fei^a* Shurma, Syr., intes- 
tinum rectum ; DID Surm and D")V Zurm, Arab., id. jAla^io Mashurmata, Syr., lectus ^Egyptiacus 
(Caste/, 3843) ; Shayrn, Scotch, faeces, fimus, stercus (confer p. 39 and 102, note). Shurm is the 
common Hindee term for shame, opprobrium, possibly from Sanscrit root 13""^ Shoor, be fixed, 
suffer injury; ff?jr^ Sooryatay, he is fixed, he suffers injury (Dhat.); the idea of fixing seems 

connected with such injury (vide 107) ; »J.JU Sharim, Arab., stuprata mulier. — Caste/, 3843. I state' 
these circumstances as having an apparent affinity with the bed of Procrustes, and of the Sodomites 
of Syria, though I do not find any evidence of their identification ; the existence of the Nagas and 
Alits in both countries, and their common connexion with Arabia render it to a certain degree 
probable. The Greek and Latin Pathici is of exactly the same deduction with the Sanscrit ; iraOri 



133 

of elegance and proportion and harmonious symmetry, which will in all ages command 
the admiration of mankind, when elevated in any degree above the rudest barbarism, 

affectus, et id. quod iradfi/ta- 7ra0 Vf ia affectus, afflictio, Cicer. passio, Senec. offensio, Macrob., 
unde evrayeiv ra TradrjfMara, infligcre dnmna.— Constant™. 2, 359. The common use of the word 
Cubile, Lat. for a bed and place of concealment, from Sanscrit root Kub, cover, conceal, as well as 
the Latin Cybele, Greek, Kv/3 V k V , for mater deorum, seems referable to the same method of effect- 
ing secrecy. It was to these Kadesh or holy concealments that the Pillows, Chasseth, Cushion t ■ 
worked by the women for every arm-hole, to hunt souls, relates {vide p. 1 13), the sleeves in which 
they laughed both at their dupes and authority human or divine— as we say a matter is cushioned, 
for set at rest, when it is not to be further mooted or discussed. The Latin Pulvinaria were appa- 
rently of the same nature. 

" Fuit utile multis, 
Pulvinar, facili composuisse manu." — Ovid, Art. Amor. 

As applied to the gods it was equivalent to Ark, sanctuary, arcana; Argae, Welsh, clausum, clausa, 
Arg-el, occultatio; Axg-ledr, dominus {Davies), the Batenite guide ; Arg, Irish, the same as ark, an 
ark, chest, coffin, bier; Arg, famous, noble; Argtoir, a destroyer. —O'Brien. The Latin Etymolo- 
gists, with more reason than in most cases, connect both the word Arx and Area with Arcana : 
" Arcani sermonis significatio trahitur sive ab Arce, qua; tutissima est pars urbis ; sive a genere 
sacrificii, quod in Arce fit ab Auguribus, adeo remotum a notitia vulgi, ut ne literis quidem mandetur : 
sive ab area, in qua qua; clausa sunt tuta manent, Fest. at Servius et Arcem et Arcam contra 
< ted ucit ab Arcuno." — Graeny. ad v. 62, Sat. 2, Juven. 

These rites performed in the Castles by the Augurs, concealed from the people, refer, I doubt not. 
to the sacrifice of the Serfs or captive Taats, who, in Mexico, Carthage, Gaul and Italy, seem to 
have been the victims offered by the Lords, and to the Shaar or judicia horrenda, exercised at the 
Lords' gates {vide p. 95, note). The decimation of the people of Carthage as well as of Italy was 
due to Moluch. Dionysius Halicarnassus notices this obligation, which is confirmed by Eusebius: 
" Dionysius vero, qui res gestas Populi Romani scriptis prodidit, ipsum nominatim Jovem et Apolli- 
nem" {ovofiaari avrov rov Aia, teat rov AiroWowa) Italia postulasse scribit ab iis, qui AboriLniR-. 
irapa twv /caXov/xevuv Afiopyrjvoov (the race of the Boors), ut homines immolarent ; istos vero, a 
quibus id postulatum fuerat, omnium quidem fructuum partem diis sacrificasse (the Cainites), sed 
quoniam homines quoque immolare supersedissent, in maximas calamitates incidisse. * * * 
Ita cum hominum decimas persolvere ac sacriheare compellerentur, ipsos regionem suam vacuum ac 
desertam ab incolis praestitisse.*'— Euseb. de Laudib. Const. 692. These are the rites of the Mino- 
taur, the justice of the Peshdadians, the Lord God, the terrible. Ato? is not properly, I apprehend, 
Zet-9, but the Stygian Jove Dis, Abaddon, Apollo. The Lexicon of Constantine seems to me cor- 
rectly to render the import of the name Ato? Jovis ; Aeris, as applied to a man, a noble ; Ato? 
generosus.— Constant. Lex. 1,412 ; confer 123 note. The Beit of the .Ethiopian and languages spoken 
in Syria, is probably allied to our word Bed and Booth : Beitt, Punico- Maltese, tetto ; Biutt tetti (and 
in that sense alone) prendendola questi per il solo tetto, Bethha atrio o cortile— Die. Punic-Matt. 
123. The affinity of this language with the Scotch I will afterwards notice: Baid, Irish, love; 
Baide, alliance {O'Brien) (hence our word wed, wedding, and to bed, Scotch) ; Baideac, a comrade, 
coadjutor; Baide, prediction {O'Brien); Baya or Zumba, Spanish; Irria, Irotsa, Basque, irrisio, 
derisio; j|^ Hrysh, Sanscrit root, ridicule {Dhat. 167); whence the Harsha Magas {vide pp. 114 
& 73, n.) ; Bayeta, Spanish; Bayeta, Basque, laneus pannus cirratus.— Larr. 1, 134. These seem to 



134 

ind capable of experiencing an emotion from the contemplation of such objects. The 
identification of the Greeks with these Cimbric or mixed races appears to me scarcely 

be <uir words hum, hum-bug, and a bite for fraud ; and the Erria and Irrotsa, the Celts, the speakers 
of Erse, the Irish Celts and their Saints in Shag rugs. Dis, Irish, a pair (referring to the two Chal- 
dsean jods), denoting a doctrine common to all the nations who immolated human victims : Dis- 
lc;m, a dice box; Dit, want or defect (the Abyss Orcus). This, I apprehend, is Dis, Ditis, the 
father of the Celts ; Dit Cealtan, a necromantic veil or cover, which makes things invisible as is 
supposed; Dit-reab, a hermitage; Dit-reabac, a hermit {O'Brien); Reab, a wile or craft or trick; 
Reabac, subtle, crafty {O'Brien) ; probably the root of our word rob and robber. That these Celts 
were held in the utmost detestation by the ancient inhabitants of Ireland, whom they enslaved, may 
be clearly shown by the language. These votaries of fortune, like the birds of prey from all coun- 
tries, repaired to Rome to share in the plunder of the mistress of the world, and the prostration of 
her virtue. 

********* "Et vox 

Nocte fere media, mediamque audita per urbem, 
Litore ab Oceani Gallis venientibus et Dis 
Ofhcium vatis peragentibus." — Juvenal, 11, 111. 

Domitian who ordered himself to be called Lord and God : " Lectum suum appellabat Pulvinar " 
(Sueton. 13, 1) : Divus Julius habuit Pulvinar, Simulachrum, Fastigium, Flaminem {Cicero) : 
" Qui Sacerdotem ab ipsis aris, Pulvinaribusque detraxistis, Cic. Ad omnia Pulvinaria supplicatio 
decreta " {id.) : "Qui Pulvinaribus, Bonae Dese stuprum intulit " {id.). The working of secrecy was no 
doubt of the same nature : a iEdificationem arcani ad tuum adventum sustentari placebat." — 
Cicero. The Tabernae were the places of assembly for such agents; and the root of the word 
Taberna seems Irish : Tabair, give and take; when joined with Ar it signifies make, do, or oblige; 
example, Tabair air tfear, entice your husband (tfear, thy husband) {O'Brien) ; Taibe and Taible, a 
small table or tablet; Lat., Tabula, Taibleoireact, sporting, playing; Taibread, an appearance, a 
discovery, a revelation, a vision, a dream ; Tabairne, a tavern or inn, " the three taverns." — Ibid. 

********* Quando 
Major avaritise patuit sinus? alea quando, 
Hos animos ? neque enim loculis comitantibus itur 
Ad casum tabulae, posita sed luditur area. 
Praelia quanta illic dispensatore videbis, 
Armiffero p^^*^^^*^^ 
{with his marker for his sword-bearer) 

Quis totidem erexit villas ? quis fercula septem, 
Secreto, ccenavit avus"? — Juven. Satir., 1, 87- 

The identity of this system of depravity is everywhere manifest : " Surely wine, and lots, and 
images, and divining arrows are an abomination of the work of Satan." " Satan seeketh to sow 
dissension and hatred among you by means of wine (medicinal agents) and lots." " Know that the 
duty of our apostle is only to preach publicly" {Koran, cap. 5, 1, 139), i.e. to appeal to reason, not 
to work miracles or signs, or practise imposture. In the laws of Menu gambling of all kinds is 
declared to be " open robbery," i. e. a transfer of possession without conferring right ; some of the 



135 

doubtful, not only from these considerations, but the testimony of Diodorus : " Feroci- 
tate excellunt ad arctum remoti, et Scythiae finitimi, ut homines etiam vorare dicuntur, 

Hindu Jurists hold, and justly,— that a man who stakes property divests himself of his right, but 
docs not confer it ; that the winner cannot acquire right by dice or lottery of any description, and 
that it becomes in the condition which their law defines as " valuables without the quality of owner- 
ship," i. e. belonging to nobody; and consequently escheats or lapses to the king, and is liable to 
confiscation to the use of the state, wherever it may be. 

"Tabernam illi instructam et ornatam medicinae exercendae causa dedit" {Cicero) : " OpibY 
Tabernarios atque illam oinnem faccem civitatum quid est negotii concitare " (id.) : " Clodius conci- 
tator Tabernariorum." — Id. 

* * " Ne pudeat dominum monstrare tabernae, 
Quod si vexantur leges ac jura. 

************ 

******** Sedillos 

Defendit numerus, junctaeque umbone phalanges; 

Magna inter molles concordia. Non erit ullum, 

Exemplum in nostro tarn deteslahile sexu." — Juvenal, 2, 42. 
The word Exemplum is used here, I apprehend, in our sense of the word ; — example, for punish- 
ment, or precedent, to be in future followed or imitated. Those of this fraternity not only sinned 
with impunity, but made a profit of indulgences, in the name of Fortune, and for a certain con- 
sideration ensured a character. 

* * * « Yjg frr^,. .J]} Jpgjg 

Ilibus ? O nummi vobis hunc prrestat honorem, 
Vos estis fratres, Dominus tamen, et Domini rex ; 
Si vis tu fieri."— Jd. 5, 135. 

" Dat veniam corvis, vexat censura columbas."— Juvenal, 2, 63. 

* * * * " Nudum olido stans, 
Fornice Mancipium quibus abstinet ? ille fruatur, 
Vocibus obscaenis, omnique libidinis arte 

************ 

Namque ibi Fortune Veniam damus ; Alea turpis 
Turpe et Adulterium Mediocribus ; hsec eadem illi 
Omnia cum faciant, hilares nitidique vocantur." — Juvenal, 11, 171. 
By Mediocribus he means here, I conceive, an indifferent person, one not of the fraternity : 

" Medios vocarunt Latini quae nunc, vulgo neutros " (Ker) ; and by Mancipium a person wiled into 

the society, to be initiated, and in their power: " Attici proprium te esse scribis mancipio et nexu. 

meum autem usu et fructum" (Cicero): "Res quas eum dolo malo mancipio accepisse." — Id. 

Mediocribus is explained by the ancient Scholiast : " Si pauper damnandus est, si dives jocosus 

;ippellatur" (vide p. 126, note). 

******* Cum sint 
Quales ex humili magna ad fastigia rerum, 
Extollit quoties voluit Fortuna jOcari." — Juvenal, 3, 3S. 
" Bis quingenta dedit, tanti vocat ille pudicam" — Juvenal, 6, 137- 



136 

quomodo etiam Britanni a quibus, Iris, Ipiv, habitatur * * * ut qui olim totam Asiam 
Cimmerii tunc appellati, Cimbri nunc vocantur * * * Hi magnam Europae nee exi- 

" Libertas emitur."— Juvenal, 6, 139. v. 140. 

* * * * « Nam qui Spoliet te 

Non deerit, clausis domibus postquam omnis ubique, 
Fixa Catenatas siluit compago tabernae." — Id. 3, 302. 

Juvenal turns from the consideration of this state of bondage of sin to these Tabernae, to the 
happier age of civil government. 

" Felices proavorum Atavos, felicia dicas 
Secula, quae quondam sub Regibus atque Tribunis, 
Viderunt uno contentam carcere Romam." — Id. 3, 312. 

All these had been imported with the Sadduceeism of the Jews, by means of the Greeks (those of 
Tarsus) from Syria. 

* * * * " Non possum ferre, Quirites, 
Grcecam urbem, quamvis quota portio faecis Achaei ! 
Jampridem Syrus in Tyberim defluxit Orontes 

Et linguam et mores, et cum tibicine chordas 

Obliquas, nee non gentilia tympana secum 

Vexit, et ad Circum jussas prostare puellas. 

Ite, quibus grata est picta Lupa barbara Mitra." — Id. 3, 60. 

These Picta Lupas barbarae mitra were not simply Meretrices, but the women who worked the 
cushions or tabernacles. I^XoX Lulara, Syr.? textores aulaeorum; |Aj^\qX Lulitha, ludibrium, 
subsannatio ; 717 Lul, Heb., id., item vis; |"7l7 Luliin, Chald., vocabulum in irrisione et Sannis 
usurpatum. — Castel, 1889. The Lanistae of Juvenal is from Lana, wool, I conceive (and not as the 
commentators have supposed from Lanius), implying the same thing with the Eastern word Safie, 
woollen, a designation for the Sufies. Many circumstances confirm this supposition (Confer p. JJ, 
note) . 

* * * * a Et sedeant hie 
Lenonum Pueri quocunque in fornice nati, 
Hie plaudat nitidi praeconis films inter 

Pinnirapi cultos juvenes, juvenesque Lanistae." — Juvenal, 3, 155. 

* * * * " Sed nee prohibente Tribuno 
Scripturus leges, et regia verba Lanistae." — Id. 11, 7- 

That is, as I understand it, neither supposing the magistracy to be anxious to suppress these evils. 
Will you enact laws or give imperial edicts to a Lanista ? 

****** "Vendes 

Hac obstante nihil, nihil haec si nolet emetur, 

********* 

Testandi cum sit lenonibus atque lanistis 

Libertas, et juris idem contingat arenas.'-* — Id. 6, 212. 

That is if the same result of the law of the strongest occurs in both cases, and the Tabernarii and 
those devoted to them are to supply the evidence. 



137 

guam Asia; partem sibi tributariam fecere agrosque debellatorum a se occuparunt, ob 
sui cum Grcecis permixtioncm, Gallo-Grasci appellati : maleficos in honorem deum palis 

" Nunquid nos agimus caussas, civiliajura 
Novimus, aut ullo strepitu fora vestra movemus ? 
Luctantur paucae, comedunt Coliphia paucae : 
Vos Lanam trahitis, Calathisque peracta refertis 
Vellera : vos tenui prar:gnantem stamine fusum 
Penelope melius, levius torquetis Arachne, 
Horrida quale facit residens in Codice Pellex." — Juvenal, 2, 57. 

The Pellex is the same with the Greek IlaWa/ci?, and of the same import, I apprehend, with the 
Irish Tabar-air, compellcr, or enticer. " Residens in codice " is equivalent to sticking to her pact, 
sitting on that to which she was bound. Strabo says of the Egyptians of Thebes : " Jovi (A«), 
quern praecipue colunt, virgo quaedam genere clarissima, ct specie pulcherrima sacratur, quales Graeci 
Pallacas (IlaXA-a/ca?) vocant ; ca Pellicis more (avrt) Be icai UaWaKevei) cum quibus vult coit, usque 
ad naturalem corporis purgationem. Post purgationem viro datur, sed prius quam nubat post pelli- 
catus tempus (pera tov ttj<; ITaXXa/ceta? icatpov) in mortuae morem lugetur." — Strabo, ] 171. Traces 
of this appear among the Africans of the Gold coast. By the Socratici I do not apprehend 
Juvenal means to refer to the imputations of Aristophanes against that philosopher, as the com- 
mentators explain it, which would be a pointless sarcasm, but uses the term for Sufies, or Sages, 
the Sages from Alexandria and Tarsus, who frequented Rome from a period anterior to the age of 
Cicero, and in the age of Christ inundated it, especially the missionaries of Tarsus, where Paul was 
educated. This place furnished both a coadjutor to Cato and the preceptor of Caesar (see Strabo, 
991); it had surpassed in repute as a school Athens and Alexandria, and every other seminary: 
" Maxime autem Roma docere potest quam multos Tarsus protulit literatos ; cum sit Tarsensium 
et Alcxandrinorum plena." — Strabo, 99.}. Tarsus was a scion from the original school of wicked- 
ness of this sect, that of Sardanapalus at Nineveh, or near it, probably the seat anterior to Thebes 
in Kgypt, of all this Zendikism, Sadducansm, and Epicureism, but very much more ancient than the 
Sardanapalus of the Greeks, or the Pul, or Phul of scripture. Such repetition of titular appella- 
tives constantly occur with kings, saints and heroes in ancient history. Hyde, de Veter. Persar. 
Relig., seems to refer to the evidence of this fact: " Cush. primaria sedes Shinaar" (p. 37, 39) ; 
"Cushaei seu Cuthau" {Id. 75). These are the Samaritan, or agricultural race, enslaved by the 
Blacks {vide p. 11 1 and p. 92, note). There is good reason to suppose that Shinaar is not the plain 
of Babylonia at the mouth of the Euphrates, but Sinjar near Mosul; "iy.3t£> Shinaar, Mausul (quod 
hide adportantur), Arab., al shanur; quod eo '"1VJ2 Nanaari, ex cussa sunt cadavera diluvii. — Castel, 
3972. The fact of the appellation is one thing, the explanation of it another. ; \im Senaar, Syr., 
i. q. ; "iVJti^ Shinaar. — Castel, 2575. These people are the same with the proper Vaisya tribe of 
Hindus. Wilkins {D/iatus, 137) renders the words 3"5"f»^cf5[5J" Vrehati Vaisyah, the trader, or 
husbandman exerts himself. This seems our word profit, fruit, increase, from Vreh, increase. 
" Inter Socraticos notissima fossa Cincedos" — Juven. 2, 10. 

These he classes with the Epicureans, contrasting their pretended austerity and abstinence with 
their licentious and criminal cupidity and indulgences. 

* * * * " Mensura tarn en quae 
Sulficiat Census, si quis me consulat, edam. 

T 



138 

suffigunt, nee aliter captivis quam ad deum sacra abutuntur." — Diod. Lib. 5, § 31, 32, 
p. 355 ; vide p. 114, note. Sodomy was so much the Greek vice, that Herodotus states 

In quantum sitis atque fames et frigora poscunt : 

Quantum, Epicure, tibi parvis suffecit in hortis, 

Quantum Socratici ceperunt ante penates. 

Nunquam aliud natura, aliud sapientia dixit." — Juven. Sat. 14, 316. 

Meaning, I conceive, that in his opinion it was right for a man to live according to his circumstances, 
and not professing to content themselves with what would satisfy hunger and thirst, and afford 
shelter from cold, to lead the life of the Epicureans and Socratics (Confer p. 130, note). 

" Fugerunt trepidi vera ac manifesta canentem 
Stoicidae." * * (Vet Schol. Stoicidae dicit contumeliose.) 

Id. Sat. 2, 64. 

These Suffie Sages seem to have taken the appellation of Socratics at least as early as the age of 
Augustus. 

" Quum tu coemptos undique nobiles 
Libros Panseti, Socraticam et domum." — Hor. Od. 1, 29, 13. 

" Socratici sermones." — Id. 

These people probably took or received the appellation of Stoics from the perversion of the precept 
of Zeno — to do what was right and leave the consequences to God — to that of implicit obedience to 
the master, Sufie, or Grand-Master, 'Hyefiow, who was alone to bear the sins of all his devotees, and 
to reward them " according as their hearts were perfect towards him." Horace was himself a com- 
plete Epicurean, and a parasite of Augustus ; but in his time the Stoical fortitude and virtue of these 
sages do not seem to have been of a more elevated nature than in the age of Domitian, though 
apparently influenced by the same Divine Love (" those who take their own lust for their God " : 
vide p. 80) which is the leading pretext of the modern Sufies; nor the servitude exacted from 
their female devotees, less debasing to human nature, or less revolting to every mind possessed of 
any intellectual dignity, or any refinement or delicacy of sentiment in the passion of love, or respect 
for the duties of which it is the foundation. 

" Quid, quod libelli Stoici inter sericos 
Jacere pulvillos amant? 
Illiterati num minus nervi rigent ? 

Minusve languet fascinum ? 
Quod ut superbo provoces ab inguine, 
Ore allaborandum est tibi." 

Epod. 8, 15 ; confer pp. 80 & 101, note. 

There was a Zeno, a philosopher of Tarsus, about fifty years later than the Stoic, who may have 
contributed to the transfer of the designation. The proper Stoics were originally designated 
Zenonii. 

There seems to have been different names for these woollen cloaks. The word Abolla, used by 
Juvenal for a cloak of this description, appears to be some barbarous form of Vellus ; French 
Belier ; Woollen, English ; Gwlan, Welsh ; and our word Fuller for a thickener of woollen cloth, felt. 
It is Syrian and Chaldaic, and means no doubt, the Sufie cloak. 



139 

it was from them the Persians acquired it. The people of Irin are, no question, the 
Irish, the speakers of Erse, the Kelts or Gol ; the vulgar admiration for conquerors, 

" Et quoniam coepit Graccorum mentio, transi 
Gymnasia atque audi facinus Majoris Aboll^e ; 
Stoicijs occidit Baream delator amicum." — Juven. Sat. 3, 114. 

Vet. Schol. : " Abolla, species est majoris vestis quasi Pallii Majoris, proverbium quasi majoris 
togae, id est sceleris potioris, vol quasi sanctioris philosophi." That is an exploit of wickedness 
which deserved a higher degree among the philosophers. The Cadurca seems another cloak. 

* * * * " Non aliter quam 
Institor hibernae tegetis niveique Cadurci, 
Dummodo non pcrcat ; mediae quod noctis ab hora 
Sedisti, qua nemo faber, qua nemo sederet, 
Qui docet oblique lanam deducere ferro." 

Juv. Sat. 7, 220; confer p. 103, note. 

Vet. Schol. " Cadurcam quidam Cucullum dicunt ('andidum, propter hiemes et nives comparatum; 
alii tahernaculum, aut tentorium dixore." The same species of secrecy, remunerated by the 
same means, and enforced by the like fortuitous inflictions of evil, appears in the Augustan age. 

" Est et fideli tuta silentio 
Merces : vetabo qui Cereris sacrum 
Vulgarit arcanac, sub iisdem 

Sit trabibus, fragilemque mecum 
Solvat Faselum."— Hor. Od. 3, 2, 25. 

The revelation of these mysteries was little instructive in point of philosophy or religion. 

" Nota Bona; secreta Decc cum tibia lumbos, 
Incitat et cornu pariter vinoque feruntur 
Attonitae, crinemque rotant ululantque Priapi 
Maenadcs. O quantus tunc illis mentibus ardor 
Concubitus ! quae vox saltante libidine ! quantus 
I lie meri veteris per crura madentia torrens ! 
Lenonum ancillas posita Saufeia corona 
Provocat, attollit pendentis praemia coxae. 
Ipsa Medullinae fluctum crissantis adorat; 
Palmam inter Dominas virtus natalibus aequat." 
( Vide pp. 40, 90 & 113, note.) Juvenal, 6, 314, &c. 

I conjecture that the Saufeia Corona is the Sufie crown — that of the goddess worshipped in Syria 
and at Aphak {vide p. 107, note); the ancient Scholiast Saufeja, Sacerdotis nomen; *D1V Tzufi, 
nomen sectae religiose (Castet, 3149; confer pp. 82 & 114, note), the Arabic pronounciation of V is 
as S : the same with the worshippers of Baal Phegor and Chemosh, or Kamesh, Quammasa, Punico- 
Maltese, Saltatrice, La voce, O diviene dall' Ebreo, Chamos, Chamas, Kemas ; Saltationes lasciva? 
(vide p. 73, note; p. 80, note), O da Acamasia Dea Ciprigna; una fanciulla poco onesta spesso vien 
cosi rimproverata Quamasa. — Dizion. Punic-Malt. 166. The words allied to the Greek 'Eraipos, 
Sodalis, a col-league, a con- federate, Sodalis, all imply the same species of wickedness and secrecy. 

T 2 



140 

heroes and lonls, having- very erroneously, in every sense of the word, led the people of 
these islands — the mass of which has in all ages been Pictish — to attribute to them- 

Y-aipa, fcera., prostans, prostibulum ; 'ETatpeo, scortor ; de Pathicis etiam dicitur ; r ETaipuco<;, Me- 
retrichs, Scortator, Sodalitium, Societas ; 'Eraipis rj, Scortum ; 'Eraipia-Tptac, Tribades ; 
Meretrices, Tp//3aSe?, Suid.; 'Eraipua, Amicitia, sodalitium; 'Eraipetos, Sodalitius, quo nomine olim 
Jovem colebant ut Sodalitii juris disceptatorem (This is the Zevs : see p. 125, note) ; 'ETcupt.afj,o<;, 
Scortatio, Venus merens, Athenaeus de Cypriis et Lydiis loquens, qui puellas suas Veneri obvias 
cxponebant omnibus.— Constantini Lexicon, 1, 641 ; confer p. 90, note. The evidence of language 
on this subject may be very extensively and almost unlimitedly added to 

" Quis nunc diligitur, nisi conscius, et cui fervens 
iEstuat occultis animus, semperque tacendis !" — Juvenal, 3, 49. 

This Zeus, sodalitii juris disceptator, is the supreme man, the layer down of the rule, founder of an 
order or sect of mystics, and is what is meant in the Prometheus Vinctus of ^Eschylus, by the 
Tyranny of Jupiter, whose agents were Vis and Robur, compulsion and main strength, and the 
slavery of the Tats. " Disceptator, i. e. rei sententiasque Moderator." — Cicero. Hence the power of 
Jupiter is described as of the same nature with that of these silent Mystics, whose will was fate, and 
whose nod was law. 

"Annuit et totum nutu tremefecit Olympum." — JEn. 9, 106. 

These male and female saints, the Potentates of the Conclave of Olympus, the Elohim, with those 
Abd or devoted to them, were the constructors of such Pulvinaria, tabernacles and sanctuaries, and the 
instruments of this silence, which was exactly what was required before the Lord God (confer p. 80, n. 
— "The Lord is in his holy temple (t£Hp 7DT\ Hichal-Kadesh), let all the earth keep silence (DPI 
Hhus ; (Hush, Wheesht, Scotch) before him." — Habakkuk, 2, 20. I believe the primary import of 
the word 73*i"I Hichal, Heb., palatium, regia, templum, seat of supreme, regal, or sovereign power, is 
/Ethiopian UjBnA>: Haiychal (Heb. /D'il), templum in quo sacrificia fiunt, Arca Noae (confer 
p. 133, n.) ; 7D*n Hhichal, Chald., id. quod Heb. ; jurabant olim 7DTI Hichal, per templum : "per 
templum (Hichal) in manibus nostris (IJTT^ Beyadun-^), est hsec res," i. e. in facultate nostra. — 
Castel, 845 ; confer p. 1 38. This appellation was given to the Templum iEgyptiacum in Nomo Helio- 
polis ad Hierosolymitani similitudinem (Castel, ibid), which I will afterwards notice. J£xa> Hichala, 
Arab.,magnus et procerus fuit (the most high) ; J^js Hichalon, aedificium sublime, templum (Id.ib.); 
this is of the same import with Lat. Fastigium, and our Spire, and the Siamese Pyatap, Sans. Sicharan, 
Pinnacle, the Burg, or Bery, Bury of this country ; the Greek Uvpyos, Latin Turris, and 1 believe 
the Heb. TH Ddur, habitavit, Durabilis fuit ; Syr. ^> Dir, and the word in our Monas-tery ; Lat. 
Monas-terium, Monas-terio ; Span. Monasters; Fr. Torrea, Dorrea; Basque, Turris ; and the word, 
1 suppose, in 7~?JlD, Mag-o?o/, used for the Tower of Babel (Gen. 11, 3) ; the L and R being almost 
universally subject to permutation, denoting a monaster}' of these Mugs, or Csenobites, or Kade- 
shim: — "Let us build a city and tower (Mag-dol) whose top (J£W")) may reach (a gloss) unto heaven ; 
and let us make us a name, lest we be scattered abroad on the face of the earth" (Gen. 11, 4) ; im- 
plying the permanent residence or deration of the word Dur or Dir. The primary import of the 
word Rash, which it retains in Heb., Chald., Syr. (although it is not considered the radical import), 
and in Arabic (j*a. Rais, seems ^Ethiopian Q{\ ft: Ryasha, caput, princeps, prsecipuus fuit ; /JArl Raa- 
shy, princeps, primus, prsecipuus; C(V?1: Ryushy, caput, princeps constitutus (Castel, 3491) ; .^ ^L 
Ras Dur, or .jo ^wU Ras Dir, Arab., i. q. ^Ui} Dirani, caput monasterii, csenobii, pragfectus, ar* 



141 

solves this extraction. These cannibals and sacrificers of their fellow-creatures are 
those who, everywhere, and in all times, have substituted the pretension for the right, 

chimandrita, item quivis sodalium sociorum princeps. — Castet, 682. The idea of building a tower to 
reach heaven is an absurdity which no people capable of building ever entertained, and no people 
ignorant of building could conceive ; and the proper sense of this passage would seem to be a mo- 
nastery or school whose prior or high priest may attain heaven, i. e. supreme dominion, irresistible 
will, and the fruition of every desire: — these appear to have been a revival of the Adamites destroyed 
by Noah, which power was then the Lord or dominant. The word Hhus, Hush, is allied to the 
Pehlivi Ghosh, the ear According to a certain sect of these Mystics, the silent were those who 
had an ear and hearkened to the voice of the Lord, that is, understood and obeyed the indications 
of these Symmista:. Accordingly Mahomet says {Koran. Cap. 9, vol. 1, p. 231), "some of them who 
injure the prophet saying he is an ear," that is, did not derive his doctrine from the light of God. 
communicated to his understanding by Gabriel, as he asserted, but collected it from the indications 
of the Mystics. This Pehlivi word is retained in Persian ".£==> Ghosh, auris, unde (quasi — o>ra- 
Kovcrrr)-) auscultator, explorator; emissarius auritus. qui et auris regis dicitur, et in veteri chron. 
m. s. auricularis. — Caslel, 2, 480 ; confer p. 73, note. " Sed aurem tuam interroga, * * * quod 
ilia suaserit, id profecto erit rectissimiun.'" — Prolms Valerius apud Gellium, 13, 20. This is exactly 
the Catholic doctrine of confession in the ear of a monk, performing the penance which he prescribes 
as expiation, receiving absolution, and following his direction for the future. And what Mahomet 
alludes to, — " How are they (the Christians) infatuated ! they take their priests and their monks for 
their Lords besides God." — Koran, cap. 9, 1, 22G. If the consequences in futurity had been pal- 
pable to sense, or to the faculties, without faith in the justice of God, or the endeavour to discover 
them, there would have been an end to the moral nature of man, and no person who had wit to 
keep out of fire and water would do what was wrong. It is evident that it is every man's business 
to exert his own understanding for the direction of his conduct, and that no person can attain moral 
merit by any recipe or prescription. Such " eyes of the Lord which run to and fro throughout the 
whole earth, to show himself strong in the behalf of them whose heart is perfect towards him " 
(2nd Chron. 16, 9) may, doubtless, point out much which may conduce to a man's worldly ad- 
vantage ; but every man must look for and find the path of rectitude for himself, or he mispends 
his time. It is sufficiently evident to the natural light of reason with the unlearned as with the 
learned ; they are fortunate in their ignorance who have never been taught the artful sophistica- 
tions of truth, and the allurements to wickedness, or been bbnded by the mists and clouds of error. 
A man has only one question to ask himself in every act of his life, — Is it right ? or, Is it wrong ? and 
a monitor within, who alone can answer it, and from the obligation of whose decision no power 
whatever can absolve him. To shield him from corruption by warning him of its existence and its 
perils, to keep alive and cherish the natural love of virtue, and to cultivate his reason, is all that 
human aid can do. 

" Nil dictu fcedum visuve h^ec limina tangat 
Intra qu.e puer est," 

are words which should be written in letters of gold on every seminary of youth, and religiously ob- 
served. All these monastic institutions appear originally to connect with this obligation to silence, 
and the rite of vivo-combustion, and human sacrifice, — and the eating or partaking, as a religious 
rite (communicating divine grace or favour), of the flesh of the victim. The Punico-Maltese, like the 
Chaldaean, seems to harden these initial aspirates ; and their word Ghuscia Incantatore {vide p. 73- 



142 

the appearance or simulation for the reality. These motives of action, preserved in 
the seats of mysticism, are what is intended by the many allusions in the classical writers 

note and p. 48, note) is, I conceive, the same with the Hebrew Hhus and the Pehlivi Ghosh or 
Ghusb.;— this they apply to the church of St. John detta da Maltese, San Givan ta Ghuscia. 
Dizionario Punico-Maltese, p. 141 ; confer p. 90, note, and p. 83, note. This word Givan is 
exactly the Jivan, Evan, or John of this country. Lhwyd (Cornish Grammar, p. 236) says that 
families of the name of Evan write Jevan ; Jewan, Johannes (Davies) : these are the Welsh families, 
Evans or Johnes, and, I apprehend, Jones, denoting Lords ; Duena, Basque, significa la que tiene, 
en otro Dialecto es Deuana, Latin Domina ; la terminacion masculino Duefio ; synonym. Jabea domi- 
nus , — Larr. 1, 301. These probably connect with the ancient monastic institutions: "Anti- 
camente in Maltese appellava Deyr, la casa, collegio, communita, convento, e monistero, in cui uniti 
viveano religiosamente li sacerdoti dell' antica legge (rule), allora nominati Derviscin come da 
Francesi Druid (vide note H, p. 25), il nome de quali retrovarsi in alcune luoghi di Malta e Gozo ; 
d'un solo Monistero fo qui minzione che mi recordo detto ta uyet bin Gemma, del vallone, del figlio 
Gemma (Gehenna or Gina : vide p. 45) ; posto nell Isola di Malta, formato di varie Camerette nella 
rocca, o sia vivo sasso dal piccone, avanti la venuta di Cristo al mondo, gia abitate da que, Sacer- 
doti, o siano, Romiti antichi, Derviscin." — Id. p. 127- The traces of the rites of Moluch are ob- 
served by the Canon Agius de Soldanis, the author of the Punico-Maltese Dictionary (Roma, 1750), 
under the word Traibu (p. 181), relating to a ceremony, traces of which appear in Scotland, re- 
ferring to Bridget (confer p. 117, note). The word Deyr however implies this, by the affinity of 
imports in all the cognate languages in which it is in use. j^»; Dira, Syr., habitatio, habitaculum, 
finis, it. monasterium, csenobium ; L/^** Diria, monachus, caenobita, item ostiarius (the guide, the 
way, the pretended entrance into eternal life) ; lAo»^» Diriuta, monasticum institutum, monastica 
vita; N"V~T Dira, Chald., eremita? ; JA^a> Durata, Syr., flamma; *TTT Dur. ; TP1 Ddur, Heb., habi- 
tavit, which also means Pyra, Rogus, and likewise, as well as the Syrian ^a> Dura, or |Z\j.q> Durata, 
Atrium (Castel, 681), probably Atrium Mortis (vide p. 95, note). The Hebrew is the word used 
(Ezekiel, 24, 5), "Take the choice of the flock, and burn (TH Dur), also the bones under it, and 
make it boil well"; a rite for cooking the victim, certainly also practised in this country, possibly the 
source of our bonefires (or thanksgivings) ; K"|1"1D Madura, pyra, rogus (ibid. v. 9). " For Tophet 
is ordained of old for the king (vide p. 96) : the pile thereof is (HmilD Madura-theh), fire and 
much wood ; the breath of the Lord, like a stream of brimstone, doth kindle it " (Isaiah, 30, 33), 
referring most likely to the method, " struere pyram pinguem taedis." The whole of this system arose 
from the monastic devotion of these priests, to the observance of the rule of the founder to which 
they Abd or bound themselves, which appears to have been the source of the power of the Boyes or 
jugglers among the Cannibal Americans, who were all naked. The Carib Dictionary contains a 
word (p. 123), the import of which is, — " II a devoue' son enfant a son Dieu pour etre Boye"; and 
another (p. 125), — " II se fait Boye, s'est devoue a son Dieu :" so that whatever may have been the 
ceremony, the acquisition of power depended on being Abd or devoted to the sect. This seems to 
have been attended, as with the Sufies, with long fasting : " Je scais bien qu'on fit jeuner long tems 
la fille du Baron pour etre Boyee, ce que j'empeche, parceque je scavois qu'elle avoit de la disposi- 
tion pour se faire Chrestienne ; c'est pour quoi j'oblige une personne, qui etoit avec moy, de dire 
tous les jours le Chapelet pour en empecher l'effet, ce qui reussit avec tant de succes que ny le 
Boye, ny sont Diable ne peuvent jamais avoir aucune puissance sur elle." — D. Caraib, 286. Busiris, 
who appears to me to have been the founder of Thebes, is represented by the Greeks as having 



143 

to the Greek arts, the prevalence of which seems mainly to have contributed to the 
demoralization and ruin of Home. 

* * * " In utrumque paratus, 

Seu versare dolos, seu certae occumbere morti," — Mn. 2, 61. 

sacrificed all foreigners to Jupiter (Zeu?), and as having attempted to sacrifice Hercules, whom he had 
bound hand and foot at the altar for that purpose {vide p. 101), a story which Herodotus, who ap- 
pears to have been initiated and obliged to secrecy at various of the Egyptian temples, endeavours, 
for the credit of the Egyptians, to render improbable, but does not directly contradict. The va- 
rious Egyptian kings who bore this name were most likely of the same sect. The fact, however, of 
the practice of human sacrifice and of the eating the victim seems beyond any doubt. The account 
of Juvenal, who appears to have written his fifteenth Satire (placed last as the sixteenth in the 
valuable edition, lirixiae, 1473, and apparently in that edition alone) during his residence in Egypt, 
on the frontier of which he was stationed by Domitian in some public office, describes the frantic 
zeal which animated the spirit of revenge, even in his time (a.d. 96), in a ceremony (apparently 
commemorative of these Cannibal wars), between the cities of Ombos (the capital of the Nome 
Tliinites.of Ptol. Thannites : vide p. 44, note, p. 99, note, where the Crocodile, of the same import 
with the crane, vide p. 92 and 102, was worshipped) and Tentyra, which place seems to me to have 
been inhabited by the same race with the neighbouring city of Coptos, now Keft, the proper Egyp- 
tian Chemis, Siths, Noubies, or Pygmies {vide p. 92, note). Tentyra possibly is the same com- 
pound word with the Arabic l^jSj JL' Thai Thsanta, transposed, pumilio, spurcus, pollutus [vide 
pp. 103 & 72, note). 

"Inter finitimos vctus atque antiqua simultas, 

Immortale odium, et nunquam sanabile vulnus, 

Ardct adhuc Ombos ct Tentyra : summus utrinque 

Inde furor vulgo, quod Numina vicinorum 

Odit uterque locus, cum solos credat habendos, 

Esse deos quos ipse colit." * * Juvenal, 1 5, 35. 

In consequence of this they had a festival, at which they fought, — the conclusion of which is thus 
described : — 

"Terga fugse celeri pnostantibus omnibus instant, 

Qui vicina colunt umbrosa; Tentyra palmae. 

Labiturhic quidam, nimia formidine cursum 

Prascipitans, capiturque : ast ilium in plurima sectum 

Frusta et particulas, ut multis mortuus unus 

Sufficerct, totum corrosis ossibus edit 

Victrix turba, nee ardenti decoxit aeno 

Aut verubus : longum usque adeo tardumque putavit 

Expectare focos, contenta Cadavere Crudo. 

"4c die 5k S' He He s* -te 

***** ultimus autem 
Qui steterit absumto jam toto corpore, ductis 
Per terrain digitis, aliquid de sanguine gustat." 

Id. ibid. v. 73-93. 
The same species of dilaniation seems to have been practised by the Bacchantes. Strong symptoms 



144 

has always been the condition of these Batenite emissaries. The description of 
Virgil seems more the observation of the present artifice of the Greeks than the result 
of Antiquarian research into the age of Troy : — 

* * * " Hinc semper Ulysses 

Criminibus terrere novis : hinc spargere voces 

In vulgum ambiguas, et quaerere conscius arma." — Mneid. 2, 97. 

of the identity of such rites with those of the Cannibal nations of America may be shown, and for 
tin- very same purpose of keeping alive an unextinguishable enmity, and preventing the human 
feelings from relapsing into the natural and instinctive horror inspired by the idea of eating human 
flesh. Father Raymond, a Preaching Friar, who appears to have gained the confidence of these 
savages, seems to have been rather mortified that they did not confer on him this species of the 
crown of martyrdom : " Je me plaindrois volontiers," he observes, " de leur douceur a mon esgard ; 
O ! la douce cruaute que d'etre moulu, devore et dechire pour la querelle d'un Dieu." — D. Car. 
p. 105. "Toutes leurs harangues qui sont si frequentes, ne sont que de guerre: meme la chair 
humaine qu'ils mangent a present n'aboutit qu'a cela, veu la petite quantite ; je crois pourtant que 
quand ils en ont quantite ils ne si espargnent pas." — Ibid. 223. Juvenal, speaking of the Egyptian 
ceremony, indicates its purpose : — 

* * * * " Sed qui mordere cadaver 
Sustinuit, nil unquam hac came libentius edit." 

Raymond describes from his own observation the distribution of one of these Carib victims : — 
" Mon Hote, le Capitaine Baron, ayant tue et apporte de terre ferme un Arrouague, fit un grand 
vin et donna a chaque femme de l'Arrouague, pour fair cuire en son pot, et le manger avec son 
mari et sa famille qui estoit en l'assemblee, ce qu'ils firent avec grande allegresse." — D. Car. p. 216. 
The worthy father doubting the reality of their pretended power of invoking the presence of their 
gods, came to the resolution " pour en scavoir la verite d'aller a leur insceu proche le lieu, l'estole 
au col, et le St. Sacrament en main." The result of which was that he was " bien certifie que c'estoit 
un vray Diable, la Boyee, une Magicienne, sa chanson son pacte." Having heard the demon, aware 
of his presence, exclaim, — " Viste, viste, qu'on me le lie crainte, qu'il ne m'eschappe, que je le mange, 
teste, epaules, pieds, sa fiante meme, que je le broye, que je le reduise en bouillie, et que je l'avalle." 
— Ibid. 218. Such are the effects of the prostration of the directing influence of reason, morality, 
and religion in debasing human nature to the most contemptible puerilities, and the most revolting 
brutality and ferocity. 

" Hac saevit rabie imbelle et inutile vulgus, 
Parvula fictilibus solitum dare vela phaselis, 
Et brevibus pictas remis incumbere testae." — Juven. 15, 126. 

* * * « Nefas illic fcetum jugulare capellae ; 
Carnibus humanis vesci licet." — Id. 15, 12. 

He seems to imply a similar licence among the Israelites, which too many circumstances appear to 
confirm. 

" Nil praeter nubes et cceli numen adorant, 
Nee distare putant humana carne suillam." — Id. 14, 90. 



145 

And the words — 

" Fas mihi Graiorum sacrata resolvere jura; 
Fas odisse viros;" — Mneid. 2, 157 

not without their reference to himself, and the age in which he lived. 

This, I believe, is the import he intends by the words, though it may doubtless be understood as in- 
dicating the force of the obligation to abstain from Pork, but in that there would be no Satire. That 
the act in its worst form was not abhorrent to the nature of the Lord God is evident : " And I will 
chastise you seven times for your sins (that is, their inattention to the voice of the Lord) (Confer 
note B, p. 7, n. 2 ) ; and ye shall eat the flesh of your sons, and the flesh of your daughters shall ye 
eat." — Leviticus, 26, 29. It is not easy to see what couid be worse than — 

* * * * "Tarn detestabile monstrum 
Audere." — Juvenal, 15, 121. 

" Nee pecnam sceleri invenies, nee digna parabis 
Supplicia his populis, in quorum mente pares sunt 
Et similes ira atque fames." — Id. 129. 

Such misguided portions of mankind are, however, rather the objects of pity than of indignation, 
which is due only to those by whom they have been perverted and plunged in ignorance and vice. 
On reading over these pages I see it may be supposed that there is a certain air of ridicule in the 
use I have made of the appellation " Lord God";— it is not intentional: my reverence for the Deity 
will not permit me to associate his sacred name with such abominations ; and if the object to which 
they arc attributed as ///ories, divested of the character of Divinity, to which it is not entitled, 
appears absurd, the consequence is not imputable to me. To treat with derision the objects which 
are the source of an emotion of religious respect (however misapplied), to any people, is not the 
way to show them their error. But the Hebrews themselves, who have long ceased to be Israelites, 
nobles, heroes, cut-throats, or cannibals, may possibly reflect that their forefathers, who perished in 
the Desert for refusing unqualified submission to the Lord God, were in the right; that they 
themselves have been, since the period of Moses at least, the dupes of an imposture ; and that the 
traditionary tenets of their remote ancestors — " of industry, honesty, justice, and veneration for the 
Eternal source of all things," was the truth. I regret that I have not space to show the circum- 
stances which have led to the confusion of Heliopolis with Thebes, and the application to the 
former place of Ann or Aven ; — the /Ethiopian worship having, no doubt, prevailed there, (joni 
Oni, Egyptian, means a stone (Lapis); con On, Heliopolis [D. Cop. 118); Onn, Irish, a stone ; 
Onn, Irish, a horse [O'Brien) ; this denotes the obelisks. These covered with hieroglyphics are 
certainly /Ethiopian (vide p. 53, note). That this is the import of On (Heliopolis) in the scripture, 
may, I believe, be placed beyond any reasonable question. — Genesis, 2, 12. " Havilah there is the 
Onyx stone;" DHJ^n pN Aben He, Shehem. This word Shehem or Shehm, rendered Beryl, and 
Onyx, means the Pivot or Haruth, Columna Mediationis, the Lord or Supreme Power: 
Shehm, Arab., validus, et auctoritate dominus inflammatus, trepidatio, Sagittarius signum in ccelo 
Dominus. — Castel, 3703. This probably refers to the Bow of the Lord set in the clouds. The 
Greek word Obelisk, by which these stones is rendered, means the Pivot. OfieXLa/cos is a diminu- 
tive from o/3e\o? or o(3o\os ; Latin, Veru, a spit for roasting, i. e. revolving before the fire. " In 
that day shall five cities in Egypt speak the language of Canaan, and swear to the Lord of hosts 

u 



146 

It is (o those Sacratajura, I apprehend, that he alludes, contrasting- the innocence 
of the cultivators with the votaries of Fortune and worldly advantages at Rome. 

" Quos rami fructus, quos ipsa volentia rura 
Sponte lulere sua, carpsit : necferreajura, 
Insanumque forum, aut populi tabularia viclit." — Georg. 2, 498. 

The Courts of Law bereft of reason, and the ignorant multitude, set to gamble 
with the rights of mankind. These arts, as more fully described by Juvenal, though 
present to his observation, are evidently a revival from an ancient age of depravity, 

(i. e. be Abd to him) one of them shall be called the city (DIPl Heres) of destruction or of the sun " 
(Heliopolis). — Isaiah, 19, 18 ; confer p. 138, note. " In that day shall be a pillar (i"Q¥Q Mitzbah) 
to the Lord, at the border of the land of Egypt (between Egypt and ^Ethiopia) ; they shall do 
sacrifice and oblation; yea, they shall vow a vow unto the Lord and perform it." — Ibid. vv. 18, 
19, 20. "In that day shall Israel be the third with Egypt and Assyria." — Ibid. 24; this is the 
trinity of the Alexandrian Serapis — the three Tabernacles. The Obelisk or Haruth, the Spindle 
or Perpetuum Mobile, disturbing the repose of the world ; the real consequence of these Batenite 
sects contending for mastery under the supreme obligation of the interest of the order ; and is 
what is meant by the Cylindri of Juvenal, the pillars of the Temple of the Tyrian Hercules, and of 
Jerusalem : 

" Tu Nube atque tace : donant Arcana Cylindros." 

Virgil (Georg. 1, 178) uses it for a garden roller or revolving stone : 

" Area cum primis ingenti aequanda Cylindro." 

The word is from the Greek KvXtvSco, Volvo, in which the idea of rotation is inherent. Mathemati- 
cally all cylindric solids are considered as generated by the revolution of the plane figure; the 
Cylinder properly so called from the revolution of the Rectangle on one of its sides, the Cone by 
the revolution of the Right-angled-triangle on the perpendicular ; the Sphere by that of the Circle 
on a diameter, the solids from the conic sections, — the Ellipse, Parabola, and Hyperbola, by the 
revolution of these curves on their axis. As a Mythological figure, the Hindus (I apprehend 
correctly) say that all these standing stones, cones, pillars (cylinder) or pyramids, of whatever form, 
denote the power of Mahadeva, the Man God, the Supreme Deva or Dew ; Zei/?, the Lord God, 
Jove, Jofa, Jivan ; " Rex, Bacchus, Osiris." Eusebius, who points out the prevalence of human 
immolation, observes : " Sed et in Egypto plurimse hominum caedes perpetrabantur, nam Heliopoli 
tres quotidie homines Junoni immolabantur ; " a custom, for which he says, Amosis substituted 
waxen images. — De Laudibus Constantini, p. 691. Achilles Statius, an Alexandrian, represents 
one of these mystics as stating : " Atque nostris legibus (rule) inquit cavetur, ut, qui nuperrime 
sunt initiati sacrificium auspicentur, praesertim cum hominem immolare oportet." — Lib. 3, § 22. 
The rite of human sacrifice, especially the immolation of the female children, continued in Arabia till 
the time of Mahomet : " In like manner have their companions (Lords, adjuncts to God : confer 
note F, p. 22) induced many of the idolaters to slay their children that they might bring them to 
perdition, and that they might render their religion obscure and confused to them." — Koran, 6, 1, 
167 ; confer note E, p. 20). These latter words refer to the mysticai doctrine of the Nafash. 
" They are utterly lost who have slain their children foolishly, and have forbidden that which God 



U7 

connecting- the Greek mysticism in its origin with that of Thebes, Syria, the Hamya- 
riles and Israelites*. Grammar and Rhetoric, when the more important and useful 
application of reason were proscribed, seem at all times to have obtained a toleration, 
and to have afforded an exercise to the human faculties in the subtleties of distinction, 
to serve as the pursuit of those who were considered learned ; an avocation frivolous in 
its objects, and little calculated to improve the intellectual capacity of those who follow 
it; fertile only in the futilities of scholastic disputation, and useless, or more properly 
pernicious to the world ; and capable of serving no other purpose than that of minister- 
ing- a source of gratification to the vanity of those who aim at distinction by the 

hath given them for food " (the fruits of the earth).— Koran, p. 160. The fact is, that all magical 
power and knowledge was supposed to depend on human immolations. 

* * " Armenius, vel Commagenus Haruspex, 
Pectora pullorum rimabitur, exta catelli, 
Inter dum et Pueri." — Juvenal, Sat. 6, 550. 

Nero, who wished to satisfy himself of the reality of the power of commanding incorporeal and 
supernatural agents, employed the most expert adepts, and sacrificed human victims, and bore testi- 
mony to its falsehood, which Pliny refers to as strong evidence. This writer has collected in his Na- 
tural History much curious information on the subject, showing that it entirely depended on the use 
of drugs, and stating that it was the most vain of all pretensions : vain indeed ! if supposed to extend 
the power of man beyond the laws of nature, and the course of things established by the providence 
of God ; but as an abuse of human power and of the means which nature supplies for better pur- 
poses — a power real and terrible in its consequences. The whole earth was, and is, full of its 
glories, which were these manifold desolations, the result of miracles and wondrous works (vide 
Numb. 14, 22). "The Lord God, the God of Israel, who only doth wondrous works, and his 
glorious name." — Psalm 72, 19. The conduct of man affects not the Deity in any respect; it is all 
important and eternal in its consequences as it affects himself. 

I should not have noticed these facts so much as I have done, had it not been evident that the 
principles of human nature are in all ages and circumstances the same. Man is invariably endowed 
with the same faculties, influenced by the same wants, necessities, passions and motives ; and 
there is nothing, therefore, either of good or evil, of which the species ever were capable, to 
which they may not possibly be brought again ; if they follow in the one case the laws of God, 
as perceptible by the discriminative power between right and wrong, and the sound conclusions 
deduced by reason from nature ; or, if in the other, they blindly place their confidence in the 
direction of the interested, who found their power and advantage on human corruption. The 
history of mankind is the great object of contemplation for the acquisition of practical wisdom; and 
it is to be hoped that knowledge has now made a progress, when the consideration of the wickedness 
and calamities of past ages can only render the latter a salutary warning, and the former the object 
of universal abhorrence. 

* Pocock has noticed the affinity of the Hamyarites (who, it is evident, were subjected to the 
Habashi, the negroes or blacks) with the Israelites : " Patet Hamyarensiurn dialectum ad Hebraicam 
vel Syriacam sive Chaldaicam in quibusdam propius accedere, ut et ipsos ad Judaismum inclinasse 
in superioribus vidimus." — p. 152. 

u2 



148 

public exhibition of their proficiency in the art of talking-, or the captiousness of their 
objections to the evidence of truth*. This diversity of speech between the vulgar 

* These, who were designated Rhetoricians at Rome (wc?ep. 127, note), seem to have been exactly 
the Sufies or Literati from Tarsus (confer pp. 127 and 137, note), for which the word used by 
Strabo is <i>i\o\oyoi, (<£>i\o\oyo<; sermonis vel studii amator, loquax, <&tXo\oyetv disputare de Uteris : 
Constantin. 2, S52). 2o0<,o-t??? — rhetor, praeceptor, artium magister, sapiens, doctor. Rhetorices, pi. 
simulator, cavillator, captionum artifex, et quilibet artifex. ©prjvcov ao<pLaTrj<; lamentorum artifex 
(confer note B, p. 8, n. 2 ; p. 53, note) : 'Zofyoi apud veteres dicebantur cujuslibet opifici ; IZofaa, 
sapientia, sagpe accipitur pro astu, solertia, calliditate et arte. — Constantin. 2, 639. These were the 
workers, and appear the same with those called Jews by the Romans. — Confer Anosin, pp. 45 and 
104, note. 

" Arcanam Judaea tremens mendicat in aurem, 
Interpres legum Solymarum, et Magna Sacerdos 
Arboris, ac summi fida internuncia Coeli." — Juv. 6, 543. 

This Magna Sacerdos Arboris is exactly the Anah, or Maacha, the priestess of Astarte or Aphak, 
and those of whom Isaiah says, — " Ye sons of the sorceress (!~!}3J- r 'J^ Beni Aanneh, or Aneneh : 
confer p. 87 & 94 n.), the seed of the adulteress and the whore. Against whom do ye sport yourselves ? 
Inflaming yourselves with idols under every green tree, slaying the children in the valleys under the 
clifts of the rocks?" — Isaiah, 57, 3. Another of the many proofs of the vicissitudes to which the 
opinions of the Lord God were subject, as one or other of these Batenite sects, in thus sporting 
themselves against each other, became dominant, and gave the Law. Fortune, and the Magna 
Sacerdos, and the Sadducees had triumphed at Rome (confer p. 94, note) ; and this may be possibly 
what is meant by 

* * * " Sed quinque tabernae 

Quadraginta parant : quid confert purpura majus 

Optandum?" — Juvenal, 1, 105. 

Juvenal seems to have been much better informed with respect to these mystics than his Scho- 
liasts, who have generally very unsuccessfully endeavoured to explain his statements by the proper 
superstitions of Rome. The 40 days' fast, or Cheela of the Suffies, is 5 x 8 (confer p. 85, note) ; 
victory or supremacy over the whole being attained by success in this extreme starvation, — an ac- 
count of which may be seen in Malcolm's History of Persia. The process of attaining perfection 
in wickedness is very clearly described : — 

"Fcedius hoc aliquid quandoque audebis Amictu. 
Nemo repente fuit turpissimus : accipiunt te 
Paullatim," etc. — Juvenal, 2, 82. 

" The impunity secured by the Cloak will encourage you to do something worse than this. No 
person all at once wholly resigned himself to the unqualified commission of crime : they gain you 
by degrees, and put their yoke effectually about your neck." 

These are the same with the Alexandrians, coupled by Strabo with the Literati of Tarsus and the 
Jews of On, Heliopolis, or Heres {vide p. 146), as may be sufficiently shown, and as is indicated in 
the Jewish Mischna ; the votaries in fact of Serapis, from whom the Gnostics arose {vide p. 74, 
note). 



149 

and the refined, seems everywhere made in the East, though the influence of the Zend 
and Pehlavi is not to he discriminated ; whether arising- from a difference in the 
original distinction (as is prohahle) and of the conquering race, and the state of man- 
kind subdued ; or a difference in the principles enforced for oral or verbal intercourse, 
and the obligation to use hieroglyphics or mystical characters like those of China. 
Two such dialects have been shown to be recognized in Java, as in Arabia; and it is 
probable that Java is the Insula llordei of the ancients in the Eastern Sea, because 
there is no other which affords a presumption ; ^ Jaw, Mai. and Pers., barley, appa- 
rently a Syncrasis of Sanscrit Yava. The Malayan name for Millet, besides, is Randa- 
jawa, Panicum Indicum ; the word Panicum apparently deriving from Latin, Panis, 
bread ; jj^ Randall, Mai., lowly, humble, the bread of the humble or lower orders 
(confer p. 78, note), and probably refers to the Riphearma oppidum in Yemen, quo 
vocabulo Hordeum appellant* (vide p. 108, note). 

" Ille petit veniam, quoties non abstinet uxor 
Concubitu sacris observandisquc diebus : 
Magnaque debetur Violato poena Cadurco, 
Et movisse caput visa est argentea serpens." — Juv. 6, 535. 

(Confer p. 238, note.) The rule of the Suffie cloak. Vet. Schol. argentea serpens qua? est in Templo 
Isidis (confer p, 146). This Scrapis is the Bearded Serpent (confer pp. 83 & 84, note), as represented 
in many hieroglyphics, and the same thing with the copper and bearded head on three legs, the ob- 
ject of reverence to the Templars, who, at their initiation, were required to abjure Christ, trample on 
the cross, and kiss the navel of the Grand-Master, and other parts of his right worshipful person 
(confer pp. 103 & 107, note; note E, p. 21). These Illuminati, who trusted to their Ear for know- 
ledge from the voice or inspiration of this mystical tuition and guidance, were so ignorant, that their 
Grand-master Molay, who was burnt alive, as were many of his knights, could neither read nor 
write. The reasonable conviction of truth is a better source for the direction of human conduct than 
this (vide p. 103, note). This is the same thing with Behemoth, the Thanin, Leviathan, or Croco- 
dile, and his Crocodile tears (vide p. 44, note). The Lord asks Job, " Hast thou an arm like God " 
(the Lord God) ; and if, says he, you can, as I can, " Cast abroad the rage of thy ivrath, and behold 
every one (that is) proud (i. e. contumacious to the power of the Lord), and abase him, and tread 
down the wicked (the opponents of the Lord); hide them in the dust together; and bind their 
faces in secret ; — then will I also confess that thine own right hand can save thee. Behold now 
Behemoth, which I made with thee (i.e. the God Adam) ; his force is in the navel of his belly. ." — 
Job, 40. This speech of the Lord is made from the whirl-wind, one of the metaphors for the 
Haruth or Pivot, the agent of destruction (confer pp. 25, 129 & 146, note). 

* The word Manucepit, acquired by hand, properly means earning, or obtaining by industry 
(confer p. 117> n. *, n. t) ; and like Usucaption, implies rightful or lawful property, as contra- 
distinguished from caption or possession by seizure, by force or fraud. By the Twelve Tables, no pre- 
scription of possession could create right to property fraudulently taken from its proprietor, with w-hom 
the right remained for ever. " Furtivas rei seterna auctoritas esto ; Furtivam rem usucapere jus ne 
esto." — Tab. 2, cap. 5. There are limits to this principle, but it is undoubtedly certain that the 
individual robbed can never lose either his right of property or right of recovery, nor the fraudulent 
occupier ever either acquire right or transfer it. This word ^[JT Yad (the hand), or ^/flf/YA- Athyad, 



150 

I have not considered these remarks irrelevant to the subject of language, as elicit- 
ing tacts immediately connected with its accordances and discrepances of structure, 

both used to denote Manucepit, is employed by the Samai'itans, who are the same with the prior 
race of Hebrews (their elder sister), to signify also life, livelihood, means of earning their living, con- 
dition of life. These people altogether repudiated the earthen God, or God of the earth, or man 
God. Castel quotes the following profession of their opinion on this subject, specifically denying 
that the Adonis, or Piromis, or reputed incomparable man, the holy one of Israel, was the image of 
God: " Non est ejus (Dei) figura, neque est illi sicut unus solitarius cui non est secundus, neque 
est ei similitudo ; omnes enim magni coram eo parvi : " and before whom all human distinctions 
sink to nothing. — Castel, 2162. They held God to be a spirit, i. e. intellect or mind, in accordance 
with which opinion, Christ says to the Samaritan woman : " God is a spirit, and they that worship 
him must worship in spirit and in truth {John, 4, 24);" on hearing which from a Jew the woman 
immediately recognized him as the Messias, an object of expectation to all these Eastern races. 
These Samaritans admitted only the authority of the natural law, or will of God as manifested in 
the laws of nature, as cognizable by reason, distinguished from the arbitrary dictates of the layer 
down of a rule, or the infallible guide ; and hence a proverb : " Nulla est cum ilia comparanda vita, 
quae sub ejus (Dei) est imperio." — Castel, 1593. These are the indispensable terms for the welfare and 
happiness of mankind in this life as well as the future ; and the sense of the Lord's Prayer : — " Thy 
kingdom come; thy will be done in earth as in heaven," — the only Christian creed which 
has the sanction of Christ, — and a brief and most emphatic expression of the object of Christianity ; 
to the perfection of which no remark can render justice, — pointing out the duty and purpose to be 
kept in view by all who do more than profess and call themselves Christians. Those alone who 
observe it are really Christians, or possess a spirit congenial to that of Christ. When a number of 
those who entertained this faith were about him, he says, under circumstances which give the most 
impressive force to his words, that such alone were akin to him : " For whosoever shall do 
the will of God, the same is my brother, and my sister, and my mother." — Mark 3, 35. This 
address to the Deity, sublime in its simplicity, must be considered more especially with reference to 
the state of the world at the period when it was uttered, when the revenges upon the enemy had devas- 
tated the earth, and inflicted incalculable misery on its inhabitants, from a period beyond all history, 
and only faintly indicated by tradition and fable ; and when to the most impious objects was ascribed 
" the power, the kingdom, and the glory." The forgiveness of injury enjoined by Christ can never 
be understood as affording a countenance for the impunity of crime, or the neglect of that duty, 
which attaches to every man to seek redress for wrong at the hands of the law : this is the end of 
justice in this world : — " render unto Caesar the things that are Caesar's, and unto God the things 
that are God's " ; implying subordination to the law as the declaration of equity, and the security of 
life and property, and personal rights, and that perfect moral rectitude, of which the witness of our 
most secret thoughts and emotions alone can and will judge. Tribute money is due to no individual, 
nor its payment justly obligatory on any citizen, but as his contribution to the support of civil juris- 
diction. The kingdom of God in this world is no other than the perfect development of the social 
principles which he has implanted in our nature, and the maintenance of such institutions as will 
give full effect to their operation. The common creed: "Credo in spiritum sanctum, sanctam Ec- 
clesiam Catholicam, sanctorum communionem, remissionem peccatorum, carnis resurrectionem et 
vitam aeternam." — Cent. Magdeb. cent. 1, lib. 2, p. 65. " Communi patrum sententia, duodecim 
apostoli ejus architecti et auctores habuisse perhibentur."— Ibid. p. 66. " Dandum esse regulam 



151 

because they may afford some evidence of the importance of those lights which 
language, if subjected to inquiry according to proper principles of investigation, is 

statuunt * * Mam duodecim artificum operatione conflatam."— Ibid. p. 66. The English 
Church Establishment is of the reformed religion, and so it is to be very earnestly hoped it will 
always continue. The object of Christ was to establish religion no otherwise than in obedience to the 
will of God, and the conviction of the human understanding by the promulgation of truth, and its 
consequent deliverance and salvation from the brutal and grovelling superstition which overpowered 
it. The Remark of the Protestant Divines, who compiled with equal industry and ability the Cen- 
turies of Magdeburg, is perfectly well-founded : " Toto coelo autem aberrant qui super personam Petri 
ejueque successors ecclesiam aedificatam esse crassissime et insulsissime somniant ; pnesertim cum 
post hanc historiam (that of the transfiguration), aliquoties fcede et horribiliter Petrus collapsus sit." 
— Cent. 1, lib. 1, p. 314, 1, 5. Edit. Princ. Bacon has admirably defined the office of man in this 
world : " Homo minister et interprcs naturae," &c. The patient, and careful, and scrupulous inter- 
pretation of the laws of nature, which are the mil. of God and their right application, denote the 
source and extent of human knowledge and power, and the obedience to them the object of our 
duty, whether as individuals, as citizens, or communities. The Laws of nature, which could not 
stand for a single instant without the will of God, and to which the constitution of our nature, by 
an innate principle of conviction independent of all experience and all proof, compels us to trust for 
consequences in every act of our lives, in so far as they affect the material world, may terminate, 
and the universe which exists solely by the power which gives them operation, itself cease to be ; but 
the law of justice, which is demonstrably as eternal and immutable as God himself— the same today, 
and yesterday, and for ever—is incapable of cessation as of change,— the guiding light, the pole star 
of truth, to the moral nature of man, and the evidence of the inevitable, and perpetual, and unalter- 
able results which await his conduct in this life. Those who may be conscious that they have 
walked in the path of wickedness would do well to reflect on the importance of retracing their steps 
and redeeming their time, and seeing if they may yet be saved. The attempt to establish a universal 
empire (of which it is certain that there have been many) is a totally mistaken and iniquitous aim, 
incapable of promoting the welfare or happiness of mankind, and destructive of the people who 
might succeed in it ; but pre-eminence in virtue and the perfection of social institutions by their 
accommodation to the principles deducible from the nature of our intellectual constitution, and the 
relations and duties to which they give rise with respect to our fellow creatures and the Deity, is a 
nobler and attainable object of national ambition. In this respect the kingdom of England had sur- 
passed all that is known in the recorded history of the world ; and it is lamentable to contemplate 
the prospect of the dangers which threaten her. If great calamities are to be averted, it is by the 
wisdom which looks for means to that wisdom which is divine, and a scrupulous reverence for the 
eternal dictates of civil justice, and the maintenance of its efficient and impartial administration. 
The best efforts of human sagacity and caution may be unable to secure an individual from the 
effects of such a power; but it is folly alone which creates it (confer p. 98). 

" Nullum nuinen habes si sit prudentia ; nos te 
Nos facimus Foutuna Deam, cceloque locamus." — Juven. 10, 365. 

These, and the words of Cicero, with whom expired the directing influence of reason with Rome, 
were equally vain : " quam volumus patres conscripti ipsi nos aememus : tamen nee numero Hispanos, 
nee robore Gallos, nee calliditate Pcenos, nee denique hoc ipso hujus gentis ac terroe domestico nati- 
voque solo Italos ipsos ac Latinos sensu ; sed pietate, ac religione, atque hac una sapientia quod 



152 

capable of throwing on the history of the species, and the causes of the actual state of 
the world ; and because, however interesting- the consideration of the varieties of 
human speech may be as a mere philosophical investigation, evincing- the arbitrary 
principles which have been followed in the use of established signs, and their refer- 
ence to the operations of our intellectual faculties ; it is of little importance, com- 
pared with the evidence which it a (lords of the calamities which the past generations 
of mankind have undergone, and the lessons it may afford to the ages to come. 

It would require a much more lengthened deduction of inference than I can afford 
to bestow, to enter into the question of the probable locality of the Saraswati, or of 
the seat of the primitive form of grammatical speech, of which our own language 
appears the least corrupted remains. I am far from supposing that it is due to this 
country, though it seems here to have been best preserved. A variety of circum- 
stances, however, countenance the surmise, that it was either in Spain or Africa that 
that form of speech (most perfectly developed in the Sanscrit), which arose from the 
application of the reasoning powers of the subject people to form an artificial dialect 
for the exclusive use of the courtly and the great, was established. " Panini," Mr. 

Deorum immortalium numine omnia regi gubernarique prospeximus, omnes gentes nationesque 
superavimus." — Cic. deHarusp. Respons. 9. In the present state of the world the idea of essentially 
ameliorating the social institutions of mankind, seems a hopeless and a desperate object. It is well 
if nations can be secured from calamity ; and civilization, knowledge, virtue and religion, from a 
total overthrow. If my voice could be heard I would entreat the inhabitants of these islands to 
open their eyes, and look about them, and to see if they have not been sold as a prey and a spoil to 
the vilest of mankind, by those whose venal ambition, or equally unprincipled lust for enjoyment, 
has induced them to accept in one form or another the wages and the service of iniquity. Your fore- 
fathers, with the rallying words of England, " God and the Right," have defended the standard of 
political freedom, social order, and rational liberty, and the civil authority of the State, in many a 
victorious field ; and from the most remote ages, have cemented with their blood that precious 
inheritance which they have transmitted to you. It is your duty to yourselves, to your country, to 
your descendants, to the world, and to God, to take care that you are not swindled out of all that is 
valuable to a people by the insidious arts of vice, and the unprincipled allurements which your 
ancestors rejected and despised. All the great agents in the French revolution, the sources of the 
crimes which have disgraced the history of that people, were corrupted in this way. It was well 
remarked, that some of them " would not take money, but that men were venal in many ways." 
Jugurtha, who had corrupted many of the Roman senators and citizens of Rome by the influence 
of money, had bought Caius Baebius, the Tribune, " cujus impudentia contra jus et injurias 
omnes munitus foret." When he was publicly arraigned, and required to reply, this man ordered 
him to be silent ; and though the people were enraged at the open defiance of justice, " Vicit 
tamen impudentia ; ita populus ludibrio habitus ex concione discedit." When the Numidian prince 
was ordered by the Senate to quit Rome, he frequently looked back at the city : " Postremo 
dexisse urbem venalem et mature perituram, si emtorem invenerit" (Sallust. Bell. Jug. cap. 39) : 
satisfied by his own experience that the safeguard of integrity was lost to them. " Quid enim 
est jus civile"? says Cicero: "Quod neque inflecti gratia neque infringi potestate, neque adul- 
terari pecunia possit." 



153 

Colebrook slates, " is the father of Sanscrit grammar, and lived in so remote an age, 
that he ranks among- those ancient sages whose fabulous history occupies a consider- 
able space in the Puranas (Antiquities) or Indian Theogonies. The name is a pa- 
tronymic, denoting his descent from Panin ; but according to the Puranic legends he 
was grandson of Devala, an inspired legislator." — A.R. 7, 203. He, however, though 
the father of Sanscrit grammar, was not the first grammarian. " In many of his pre- 
cepts he cites the authority of his predecessors, sometimes for a deviation from a °-e- 
neral rule, often for a grammatical canon of universal cogency ; in a few instances to 
refute them." ^]fbj Pani, Sanscrit, means the hand (Gram. 560), and if a conjec- 
ture may be permitted, might seem to indicate the application of the art and knowledge 
of these Handicraft people to the refinement or polishing of speech; Spain having 
certainly been one of those countries in which the industrious race were subdued and 
exterminated or reduced to servitude by the heroes or Celts ; some few perhaps, retain- 
ing their independence in inaccessible fastnesses. Attaching as little weight as may be 
to a mere affinity of words, it is entitled to some ; and accordingly Pliny states, on the 
authority of Varro, " Lusum enim Liberi Patris comitem, ac Lyssam cum eo Bacchan- 
tem nomen dedisse Lusitaniae, et Pana prae fee turn ejus universae." — Plin. lib. 3, cap. I. 
In a note on this passage of Pliny it is stated that it appears from the poets that Lyssa 
is synonymous with Rabies (Lyssa. hoc est Rabies). I believe our word lust; ^3" 
Lash, Sans, root, lust, or longing for, desire, love; the great instrument or tool in all 
these Bacchations or Castings of Purim. The root of the Latin Lascixire, Lasc ix'ilds, 
Lascixus, &c, Liber Pater, may justly be rendered the father of licence, or licentious- 
ness or freedom from all moral obligation or fear of consequences from iniquity done 
before the Lord*. The Latin use of this word, as well as the Hebrew and Chaldaic, 

* <jfcf^: Dayvalah, the grandfather of Panini (vide p. 152), means a hired priest, from fjjTcT 
Div, play (Gram. 48G), and seems to refer to the same wretched abomination of Purim, which has 
inflicted such infinite calamities on the human species, defeating the best efforts of reason and 
destroying the accumulated acquirements of industry, by an appeal to chance. This, it may be 
observed, is the common name given in India to a Pagoda or Bhagavatee; and of the Dayvalee, 
a great Indian festival, which Notamanus describes as celebrated (while the wealth of the country 
continued in the hands of the natives) with all kinds of gaming for three days, the principal ob- 
servance being the sending sweetmeats from each other to their children (Seir Mutaquerin, 2, 535), 
made of sugar and meal in imitation of men and beasts, so as to represent a variety of actions and 
postures, which were ready made in the shops (ibid. 3, 365) : such used to be the common confection 
given to children in Scotland, and seems to have some affinity to the DJ3 !2i~0 Lehhem Fanim of 
the Jews : "Panis facierum, quia plures ei facies et figurae." — Caste/, 1906. This method of gambling 
with hired priests, who were to receive the rewards of divination, is exactly what subverted the 
liberties of Rome, and placed Octavianus Caesar on the throne, and rendered his Genius the arbiter 
of the fortunes of the world. As with the Caribs, when a man suffered from a Boye or priest 
whose power divine was a drug which inflicted the gout (vide p. 28, note), he had no other relief 
but to hire a Boye to discover his tormentor, and inflict on him the stone, or take him out of the way 
by poison. The dispensation of justice by the law for the common benefit of Society in the pre- 

x 



154 

confirms this inference; as with respect to the former language, may be seen in the 
works of Catullus, Tibullus, and Propertius especially, and the notes on these poets in 
the edition of Vulpius. 

" Nee juvenes lusus qui placuere placent." 

Ovid, ex Ponto, 4, 4. 

vention of crime and the preservation of the rights of mankind being put an end to, a man had no 
other defence against injury, or redress for his wrong, but this most contemptible secret revenge by 
employing one of these revengers, entitled, one who strikes again ; CTfrf ^cT Pratihantry, Sans., 
a revenger, i. e. who strikes again, avenger; rjjfrTS'?^ Pratihantra, the act of a revenger, ven- 
geance {Grammar, 527) ; ^5T Han, root, smite, slay, kill, go; ^f?rT Hanti; (prfrT Hanati, or 
^j-g-jrpr Ahanat, he smites, kills or slays (Dhatus, 167); Engl., hunt} hunter, to haunt; CffrT 
Prati, Prep., again, against, back again. These are the revenges upon enemies : " If the avenger of 
blood pursue after him." — Joshua, 20, 5. "That thou wouldst not suffer the revengers of blood to 
destroy any more." — 2 Samuel, 14, 11. To revenge the wrongs of the dead of past ages on the 
livino- is the most absurd and iniquitous of all purposes. They, and their injurers are alike beyond 
the reach of human power, and have received the award of a justice which is perfect, immutable 
and eternal. These are cases not within the jurisdiction of social equity, or the civil rights of 
reason. The Veda, as it now appears, contains forms for the performance of rites, for the de- 
struction of enemies, as do all the Hindu rituals. These Dirae and curses seem everywhere to have 
existed, and probably had one of their seats on Hhoreb ; t>£/f] Choreby, Mth., n. p. Montis ; rrVffr 
Chuyrabaty, est species artis magicae quae fit vocabulis occultis : tarn invidioso vocabulo reddit inter- 
pres vocem <f)v\aKTr)pt,a (vide p. 118 & 130 note; Matth. 23, 6; Castel, 1796; HJV H 2^1(1 
Hharab (pointed to read Hhereb) ; HJV II ^"111 Hharab He Ioneh (Jeremiah, 50, 16) (rendered in 
our version the oppressing sword), the destroying Ionah, refers to the same thing (confer p. 98, 
and note * ibid.). These are the same with the Jab'hites or Jobites or Horites, the destroyed 
people. I believe the Amalekites the first of the nations, of whom the Lord said : " I will utterly 
put out the remembrance of Amalek from under the heaven. And Moses builded an altar, and 
called the name of it Jehovah-nissi" (Exod. 17, 14; confer v. 16; Deut. 25, 19: 1 Sam. 28, 18, 
and p. 28 & 129 note); but whether they are the people of Job, 3VN Aiub, Heb., Arab., &c, is 
not clear, though they all appear to have been the agricultural race ; .1^' Jabab, Heb., laetatus est, 
Chald., ovavit, Jubilavit, tubis cecinit; .so, Jabab, Syr., id. j^no. Jobaba, Jubilatis, jubilum, 
cantus, clangor tubae; " Quid faciat Icetas segetes." — Georg. 1, 1. "The shouting for thy summer 
fruits and for thy harvest is fallen. And gladness is taken away, and joy out of the plentiful field ; 
and in the vineyards shall there be no singing, neither shall there be shouting." — Isaiah, 16, 9. 
" And there was a day when the sons and daughters of Job were eating and drinking wine in their 
eldest brother's house (i. e. according to the Hindu state of Society) : and there came a messenger 
unto Job, and said, the oxen were ploughing" (Job, 1.) ; ji^ia. Jobaba, Syr., i. q. 2Vtf Aiub, Job; 
.EOfl: Jybabe, -iEth., Jubilus, exultatio ; ftPHl Ijoby, Job; 4_>bu Jabab, Arab., id. quod c_>l^ 
Hharab (opibus exuit, spoliatae fuerunt; confer p. 198, note J) desertum terrae, deserta terrae, pro 
quo et Arab., 2KH* ^ttin Hharab Jabab, conjuncte dicitur, unde Jobabitae dicti, quod pars ilia 
Arabiae, quam tenuerunt, plerumque sit solitudo. — Castel, 1588. It is easy to show from the 
Pharsalia of Lucan (himself as well as his mother a Spaniard), who died a.d. 26, twelve years after 
the death of Augustus, as well as many other notices in the ancient writers, that all the civil con- 



155 

Lusor, Ovid. Art. Amor. (v. 451) is by Cicero used for Aleator (Confer p. 126 & 128, 
note). Vlb Lutz, Heb., illusit, derisit; Vb Letz, derisor, illusor ; \W) Lutzon, derisio, 

tests, which terminated in the elevation of Octavianus Caesar, were the result of a Purim by hired 
priests or mystics. 

" Motum ex Metello consule civicum, 
Belliquc Causas, et vitia et modos, 
Ludumque Fortun/E, gravesque 
Principum amicitias, et arma 
Nondum expiatis uncta cruoribus, 

PeRICULOS/E PLENUM OPUS AL.EJE, 

Tractas."—Hor. Od. lib. 2, 1. 
" lieu nimis longo satiate ludo." — Hor. Od. lib. 1, 2. 
Carthage was destroyed by Scipio 147 years before Christ, and in that eventful century and a 
half which preceded the Christian Era, the whole of this casting of Purim, noticed by Horace, 
occurred, which he dates from the Numidian war. Christ was born in or about the year of Rome 
751. Masinissa, who died B.C. 149, had mainly contributed to the ruin of Carthage, to the defeat 
of Asdrubal and Sypliax, and of Hannibal at the battle of Zama: his son Micipsa, died liy B.C.: 
and by the Purim between his sons, Jugurtha was placed upon the throne ; against whom Rome 
declared war about the year b.c. 109 ; he was defeated by the Metellus referred to by Horace, 
•three years afterwards. The effects of the worship of Fortune and unprincipled ambition, soon 
became apparent. Marius rose to power by calumniating his benefactor; and under his standard 
Sylla was trained to arms, in whom he found an equally unscrupulous competitor for power; the 
remark of Orobazus, the Ambassador of the king of Parthia, with respect to whom, is not without 
its import : — " Surely this man is master of the, world, or doomed to be so," as is confirmed by the 
saying of Caesar: " Non potuit dictarc (Sylla), non cognovit literas:" that he was too ignorant 
to give law to the world. The irruption of the Teutones and the Cimbri, both defeated by 
Marius, were probably the result of the same Tarsensian arts. Those who content themselves in the 
study of what little of the history of the world is matter of record, with the chronological sequence 
of wars, victories, and revolutions, learn little that is really philosophically instructive, nor acquire a 
knowledge of the manner in which events have resulted from the operation of the faculties of man, 
in directing or rather perverting his conduct. These favorites of Fortune owed everything to her 
influence. Marius was an illiterate peasant; Sylla was of noble lineage, but sunk in poverty, and 
as Caesar asserts, without education. By Lenones and Tabernarii and Lanistaa, Juvenal (who 
seems, by whatever means, to have been very well informed as to the working of the Batenite 
system) does not mean, I believe, as the commentators suppose, Brothel-keepers, Pimps, and Bullies, 
but Batenite Masters, Crimps (brother insinuators or seducers), and those enlisted or inveigled into 
the Taberna (the avowed term for a Sufie lodge or the sinful world), and invested as one of the 
fraternity with the woollen cloaks, the coverings of these desperadoes in wickedness. Horace gives 
the same account of the foundation of the Empire of Fortune : — 

" Fcecunda culpae saocula, nuptias 
Primura inquinavere, et genus, et domos, 
Hoc font e derivata eludes 

In patriam populumque fluxit. 
Motus doceri gaudet Ionicos 
Matura virgo, et fingitur artubus 

x2 



156 

irrisio (illusion) ; V'blS Malitz, derisor (malice? Malitia ?), it. interpres, orator; VlV 
Lutz, Chald., id. qd.,Heb. ; Iliph. V'bn Hhe-litz, ornate, oratorie locutus est; ornato ser- 

Jam nunc : et incestos amores 
De tenero meditatur ungui. 
Mox juniores quaerit adulteros 
Inter mariti vina : negue digit 
Cui donet impermissa raptim 
Gaudia, luminibus remotis ; 
Sedjussa coram non sine conscio 
Surs;it marito : seu vocat Institor 
Seu navis Hispanae magister 
Dedecorum pretiosus emptor. 
Non his juventus orta parentibus 
Infecit cequor sanguine Punico." — Hor. Od. lib. 3, 6. 

The word Institor appears to me a synonym for our word customer or dealer, one with whom 
they were engaged in the same course of trade, or a person with whom they did business: " Piratce 
aliquos sibi institaunt Amicos," Cicero ; and probably, as used by Horace and Juvenal, is relative 
to the Tabernarii : " Taberna, locum ubi aliquid venditur, significatumque hoc nomine ignorat 
vulgus." — Ker. I will point out further in another note the reference of these allusions to, 
Carthage. 

" Altera jam teritur bellis civilibus aetas 
Suis et ipsa Roma viribus ruit, 
Gluam neque finitimi valuerunt perdere Marsi, 
Minacis aut Etrusca Porsense manus. 

Parentibusque abominatus Hannibal, 
Impia perdemus devoti sanguinis aetas ; 

Ferisque rursus occupabitur solum. 
Barbaras, heu ! cineres insistet victor, et urbem 

Eques sonante verberabit ungula." — Hor. Epod. 16. 

This latter part of the prophecy was only not completely fulfilled by Valentinian purchasing the 
forbearance of Attila, who took the title of Flagellum Dei, and died a.d. 453 ; as its being rendered 
a wilderness like Babylon, inhabited by wild beasts, was prevented by the respite which the Chris- 
tian dispensation afforded, though weakened in its effect and corrupted in its principles by the be- 
traying of its founder. Such a minister in the service of Fortune was Catiline, subjecting the whole 
fraternity to the influence of a single will, and aiming at the seizure of the wealth of the opulent by 
any means (the " Pinnirapi Juvenes," the seizures of the prize or pre-eminence of Juvenal : 
" Apicem rapax Fortuna — sustulit." — Hor. Od.,\\h. 1,34). Catiline, in his address to his adherents, 
observes, "Nam idem velle atque idem nolle, ea demum firma amicitia est (p. 191); etenim 
quis mortalium, cui virile ingenium inest, tolerare potest, illis divitias superare, &c. En ilia, ilia, 
quam saepe optastis, libertas, praeterea divitias, decus, gloria in oculis sita sunt. Fortuna ea 
omnia victoribus pr^mia posuit." — Sallust, Bell. Catilin., cap. 21, p. 199. This is the maxim 
universally maintained, that all men have an equal right to all things, and that he who can seize 
and hold is the possessor. Sallust, whom Hieronymus designates " Auctor certissimus," dates the 



157 

mone aliquid texit, interlocutus est; Knwb Litza-nutha, ludibiium, irrisio ; *Xlb Lutzi, 
oratorius, rhetoricus ; rW^O Ma-litzeh, eloquentia, interpretation scite dictum ad insti- 

progress of this empire of fortune from the destruction of Carthage: "Labore atque justitia 
respuhlica crevit ; reges magni bello domiti, nationes ferae et populi ingentes vi subacti, Carthago, 
aemula imperii Romani a stirpe interiit. * * * Fortuna saevire ac miscere omnia 
coepit."— Id. p. 104 ; confer p. 12.3. The invariable progress of these arts by which the empire of 
Fortune is established, may be seen in Sallust delineated in traits sketched by the hand of a master, 
although, with the prevalent sentiment of all the ancient world, he considered the bubble glory as' 
the only reward of virtue ; but the common sense of mankind recognised that its consequences were 
eternal: " Nam divitiarurn et formae gloria fluxa atque fragilis est; Virtus clara osternaque habetur." 
—Cap. ], p. 13. Sallust evidently alludes to these guides in the path of Fortune, pointing out that 
every man's faculties were to regulate his conduct by tne principles of rectitude, and were sufficient 
to ensure a residt which nothing could affect: " Sed dux atque imperator vitae mortalium ani- 
mus est ; qui ubi ad gloriam virtutis via grassatur, abunde pollens, potensque, et clams est. Neque 
Fortune eget, quippe qua? probitatem, industriam, aliasque artes bonas neque dare neque 
eripere cuiquam potest."— Bell. Jug. I . " At ingenii cgregia fecinora, sicuti anima, immortalia sunt." 
— Ibid. 2. Glory, so far from being the reward of virtue, has been the premium of the most aban- 
doned to wickedness, and the most terrible scourges of the human species. Fortune, like the Metator, 
or Lord God of the Jews (vide p. 88 and 138, note), recorded or obliterated in such colours as he 
pleased the actions of men: "Sed profecto fortuna in omni re dominatur : ea res cunctas, ex lu- 
bidine quam ex vero, cclebrat obscuratque."— Bell. Cat. 8. "As the women answered as they played, 
Saul hath slain his thousands, and David his ten thousands," has been the burthen of the song of 
triumph in every recorded age ; but a righteous cause alone can justify either the hazard of life or 
homicide. We may rest assured of what is certain, that another account is taken of every act with 
the humblest as with the highest of mankind, impartial in its estimate and eternal in its results. By 
such a juggle in the use of words have mankind at all times been deceived into the pursuit of the 
shadow for the substance, — the phantom for the reality. Octavianus appears as the result of this 
Purim to have been constituted Imperator or absolute by the Sufie or Illuminati sect, the followers 
of Abaddon, Paul, Saul, or Apollo ; all the Sufies cultivate poetry of an amatory or Anacreontic 
character, the muse of Sappho, mixed with a strain of mystical rhapsody, originally derived from a 
very erroneous and absurd tenet of a Hindu sect with respect to the eternity of the material atoms. 
Of this sect at Rome Horace appears to have been constituted the poet or vates. Augustus built 
a temple in the palace (Palatium), on which occasion Horace seems to have been desired to ask his 
boon. 

" Quid dedicatum poscit Apollinem 

Vates ? quid orat, de patera novum 

Fundcns liquorem," &c. — Od. lib. 1, 31. 

Of which deity Augustus seems to have been considered the present power. Horace, in another 
Ode, offers up his supplications for the safety of Augustus in his intended expedition against 
Britain ; and the poet's prayer appears to have been heard, as these islands were supposed to be 
added to the empire without the journey. 

" Praesens Divus habebitur 
Augustus, adjectis Britannis 
Imperio." — Od. lib. 3, 5. 



158 

tutionem (id. cum obscuritate) ; dicta obscurissima, aenigmata*. — Castel, 1893. These 
Lutzim or Illusores seem the same with the Rhetoricians, Dialecticians, or Sufies of 
Tarshish. illf^DlflD Sepher Malitzeh, Aristot. liber de interpretatione sic descriptus. 
At Tarsus they professed to teach the circle of sciences : " Tantum autem Tarsensibus 

Studilim reruill philosopllicarum, Kai rr)V a\\r)v ey/cv/cXiov airaaav vat^eiav -yeyoi/ev (Strabo, 

991) (courses of instruction, circles of the sciences) ; n^b 1 U Lutzet, si nugax fueris, 
in nugis manebis, h. e. Dialectica tantum, et ad alias scientias non transieris." — Castel, 
1S93. This delusion of the world was carried on no less by the corruption of language 
and a play upon words, than by drugs, and the performance of wondrous works, by 
the juggling of Shamans. " Aiviyfxa, aenigma, obscurum involucrum, scirpus (a scrape), 
obscure dictum {Hieron. in Cap. 19 Ezechielis prophetae, "Nulli dubium est," inquit, 
" aenigma, et parabolum aliud praeferre in verbis, aliud tenere in sensibus idem "' : 
(Hieron. in Cap. 1, Prov. Solomonis, " iEnigma est quaestio obscura quae difficile intelli- 
gitur nisi aperiatur "). A<i'iy / uaTiSwc, aenigmaticus, obscurus, aaafync (ASAPHES), 
tectus." — Const. Lex. 154. The whole of this parabolical or aenigmatical form of speech 

Augustus entirely affected the arts and pretensions of these illuminati : without resorting to origi- 
nal authorities, it will be sufficient to notice the facts as stated by Lempriere, without reference 
to any opinion or inference. " He has been accused of licentiousness and adultery by his biogra- 
phers" {of which there is no possibility of doubting: vide Sueton.). " He was ambitious of being 
thought handsome ; and as he was publicly reported to be the son of Apollo, according to his mo- 
ther's declaration, he wished his flatterers to represent him with the figure and attributes of that 
God. Like Apollo, his eyes were clear, and he affected to have it thought that they possessed some 
divine irradiation, and was well-pleased if, when he fixed his looks upon any body, they held down 
their eyes as if overcome by the glaring brightness of the sun." — Classical Diet, (confer p. 127, 
note). In like manner it may be satisfactorily shown, that Pompey was the personage played by a 
certain sect of those who were considered Jews. 

* These were entirely the wisdom or mysticism of the Lord God : " I will utter dark sayings of 
old." — Psal. 78, 2. " My mouth shall speak of wisdom (mOOtl Hhachimuth (confer p. 73, 
112 & 126 note) ; I will open my dark saying upon the harp." — Psal. 49, 4. "To understand a 
proverb, and the interpretation (ilVwD Maletzeh) ; the words of the wise (D'ftDH Hhachimim), 
and their dark sayings" — Prov. 1, 6. The Lord says [Numbers, 12, 8) : "With Moses will I speak 
mouth to mouth, even apparently, and not in dark speeches." This is the science of the Sufies 
{vide p. 83, note). " To receive the instruction of wisdom (73^i"l Hashchil), justice {p1)£ Tzadok), 
judgement (D2^p Mi-shofat), and equity " (D*")JJ^D Mishraim rectitudines).— Prov. 1, 3. The 
word Hashchil is not synonymous with Hhachimeh, it is from 7D£^ Shechel, intellectus, prudentia, 
industria, attentio, successus, prosperitas ; and is rendered by Castel 3751, by the English word 
skill, l~\u2W\D Mushachaluth, Chald., Intel] ectualia, disciplinse intellectuales ; notiones intellectus. 
According to the Arabians and the general tradition of the East, ASAPH (the same word with Saph 
and Sufie, and I believe, the Ak70)7to?, iEsop of the Greeks, n. prop, viri, Fabularum Scriptor) was 
the Vizier of Solomon, the author of the Proverbs, as they suppose Aristotle to have been of Alex- 
ander. The remark of Planudes, ravrov 6 aiawiros tco aiOioiri, does not mean, I believe, that both 
signified a man with a black face, but a Cushite {vide p. 137 & lib note; note H, p. 30, n. '). 
The Greeks represent him as a slave, and residing at the court of Croesus, king of Lydia. 



a as 



159 

instead of plain speaking, seems to have been formed with the same view of serving 
a foundation for power; 7B>» Moshol, similitude, parabola, proverbium, sententia, 
typus, exemplum, imago, fabula, locutio figurata (qua sermo orientalium magna ex parte 
conditus est), Ilipli. 7'KflOn llemasliil, dominari vel dominatorem fecit; Pih. 7KflDO 
Memashel, parabolarum artifex, parabolizans ; StJ>OQ Mimeshal, dominatio, imperium, 
dorninans; Svft iMoshal, Chald., id. qd. Heb. ni7typ Meshaluth, parabola;; *Wt} Me- 
shuli, parabolicus ; 7{£>p!p Memeshul, dominium, ditio. In Samaritan this word 2*"^ 
Moshal means Corruit; the primitive sense of the word as received by the Hebrew 
and Chald sea n seems /Ethiopian, and to denote the substitution of the imagination 
or fancy for the praeception of reason, the admission of the semblance for the reality ; 
<&t\{\\ Mashala, putavit, aestimavit, visum fuit alicui. 2. Similis fuit. 3. Parabolice lo- 
cutus est, parabolas et similitudines proposuit. 4. Comparavit, assimilavit; ^T\C\ My- 
shyly, statua, signum. — Castel, 2162, 3. TT7 Lazaz, Heb. ; Hi Alaz, Syr., laesit, nocuit, 
concubuit, vinxit, ligavit ; j\ Laz, Arab., constrinxit, colligavit, confodit hasta, adhaesit 
ei, — Castel, 1896 ; confer p. 108 8g 132 note. It is probable that these are the same with 
Latza, Lassa, or Pa la la, Hell, the seat of the Grand Lama or Budd'ha (vide 119, note) ; 
the Buddha number is 9, as of the Sufies 5, both reckoning 8 gans : 8X5=40, the 
Sufie completion ; 8x9=72, the Jewish synagogue. The Cabalists, another sect of 
these Batenite or Hhachetnist siiges, reckoned 10 gans or degrees, but multiplied them 
by the number 7. The Sabaeans and the Hindus both appear to have recognised this 
number ; that of the seven rays of light, according to the latter; of the seven musical 
notes, and of the seven planets know n to the ancients. " Wisdom (nift'DPI Hhachimuth) 
hath buihlcd her house (n*3 Beith), she hath hewn out her seven pillars (y^W HIDif 
Aamudi or Gamudi Shebaa)." — Prov. 9, I . From this word JOB* Shebaa, seven (seeven, 
Scotch), some have derived the name Sabseans. These Cabalists were the remains of 
the seven nations of Canaan (Confer note E, pp. 25 and 29, note); and some have 
supposed the Jewish number seventy-two, which they also consider that of the 
nations of the earth, to be seventy, as the synagogue and the two presidents. These 
sects, contending by their secret strife and rules of their orders for mastery, produced 
the Lord God, or power that was Dominant, and imposed their conditions on the others. 
To the result of such a contest, the establishment of mysticism in Spain, as indicated 
by Pliny, appears to have been owing. " Avaoa, Horn. Rabies, furor; Avooq, Rabida in 
Kpigr. ; fera, horrenda, Theocr. ; Aucrtoc, Horn. Bacchi cognomen ; item lustrationum 
Praises. Expiator. Plato tie Repub. : a< reKerai neya Suvavrai Kai ol Xvaioc 6/eoi."— Con- 
stant. Lex. 2, 184 ; confer p. 103, note. 

There does not seem sufficient reason to decide whether or not the word to Paint, of 
very extensive application, for to beautify or ornament or adorn, has any reference to the 
Sanscrit Pani, which possibly is the root of our word Palm ; French, Main ; Latin, Ma- 
nus ; Span., Mano, the hand ; there being a very general commutation of the M and B. 
Thus the Arabians say alike, Mecca and Becca, for the place of the Caaba; Mam, 
Irish, the hand, the fist; Mam, might, power; Mam, vile, base; Mana, Irish the 



160 

hand; Mana-ma, a glove ; Main, Irish, the hand ; Main-eog, Irish ; Men-eg, Welsh, 
a glove {O'Brien); Pamy, Scotch, chastisement on the hand; Palmada, Span., Ictus 
palma impactus, the l?asque Navescua, vola, palma, seems a compound of the Scotch 
Neev, the fist, and Escua, Ba., the hand. Such a transition, however, from the instru- 
ment of operation to elaboration or artificial decoration is natural, and therefore pro- 
bable In a state of progressive improvement, it is long before the judgement and taste 
of mankind become so sound and so refined as to appreciate an enlightened interpreta- 
tion of nature, in directing our efforts to the discrimination and delineation of the real 
objects which affect the mind with the pleasurable emotions of beauty and elegance and 
expression, which are alone entitled to that just admiration which the remains of 
Grecian art will for ever command, which were created by the maxim: " Naturam 
ipsam imitandam esse, non artificem." — Plin. The savage accumulates useless and 
fantastic ornaments in decorating his canoe, his club, or his lance, in painting or tat- 
tooing his body, supposing that they acquire value by the mere application of labour, 
which, better directed, might have cultivated his reason, or increased his command 
over the wants of life. From the Irish word Main, the hand, the word Mainse in the 
same language, maintenance, seems immediately formed; Mais, Irish, food, victuals; 
Basca, Basque, alimentum, victus (Larr. 2, 70) ; Mantener, Span., alere, sustentare, 
(Ibid.); Manoso, Span., industria ; Manea-tu, Basque (de Manea Primor), significa, 
disponer, componer, adornar con primor (Larr. 2, 71); Maiiero, Spanish, Mafieru et 
Manaria, Ba., Dexter, habilis ; Maise, Irish, an ornament, bloom, beauty ; Maisgim, to 
adorn, to deck out, to Busk, Scotch ; ^"^ Bhoosh, Sanscrit root, adorn, Orna- 
ment, dress; W^rfcT Bhooshati, he dresses; tf^OT Bhooshanari, dress, ornament; 
Scotch, buskings. The Irish word Meisi, Fairies, Meisi, a judge, seems of the same 
origin ; Mais, Irish, an acorn, and possibly allied to Maiz, for Indian corn which, 
according to Larramendi, is Basque, Maiza, Milium Indicum, Maizadia, ager milio 
Indico satus, the root being Maiz, que significa Muchas vezes*. — Larr. 2, 62. Messa, 
Punico-Maltese, tasto, tocco de Mano, dagli Ebrei detto Masas e dagli Arabi Mass 
Dizion. Pun.-Malt. p. 155. The words referred to are BWID Mashash, and Samar. 
"*^ia Mashash, palpavit, contrectavit ; WW12 Mashush, Chald., tactus (qui solus inter 
corporis sensus Deo non tribuitur). — Castel, 2155. ^^ Masa, Arab., tetigit, palpavit; 

* .^^ Mikin and ^jjSJic Minkin, Malayan, the more, by so much the more; Mickle, Scotch; 
and English, much, large; Mangksa, in the Eastern islands, many; Meang (Zend, vide p. 17); 
Meang, Irish, craft, deceit ; Meang-Raidte, sophistry (O'Brien); Raidim, to say, to relate (O'Brien),, 
to read: Marichi Carib, bled d'Inde, autrement de Turquie. In the West Indies this was sown 
and reaped by the Caribs in two months : " Apres qu'il est venu scavoir deux mois apres qu'il a 
este seme, les Galibes (Caribs of the main land) en font du pahnot qui ne vaut pas moins que la 
biere." — D. Car. 355. This word nearly approaches, if it is not the same oral sound with Marichi, 
Hindee, one of the 7 Rishis, and a ray of light. According to some of the American legends, the 
first age of mankind was that of Red Maize, i. e. an agricultural condition of the Red men, the 
Generic designation with them of the American race. 



161 

^^ Mason, contactus, tactus (sensus) ; ^j^ Masis, contactus ; ^*uju«^ Masisi, tan- 
gens {Castel, 2093), words apparently allied to the hand as the instrument of touch, 
and to the Latin Massa and our word Mass, solid contents, quantity of matter ; fxaaia, 
Greek, vel /larruj, pinso, premo, mollio. — Constant. Lex. 2, 197. There certainly ap- 
pears to be an aflinity in these words, however diversified in their signification and utter- 
ance in different nations, with the words denoting- the hand ; and they all connect with 
the art of writing-, identical in fact with articulate, distinct, or plain-speaking language : 
" Cujus summa virtus est perspicuitas " (Quintil.), in contradistinction to hieroglyphics, 
mysticism, signs different from those of oral signs or words, literal characters*. Thus 
we say hand-writing, and in Scotland "a hand of write;" he writes a good hand, a 
current hand, &c. The same import attaches to the word in Latin : " Legimus literas 
et scriptum ipsius manu." — Cicero. " Ipse in Tusculano me referre in commentarium 
mea manu voluit, quod idem in Asia mini sua manu scriptum dedil." — Ibid. Hence an 
Amanuensis for a mere writer, a scribe : " Msec inter ccenam dictavi Tyroni, ne mirere 
alia manu esse." — Id. " Neque semper a mea manu literas expectabis." — Id. Allied to 

* Dr. Buchanan describes the ready writers or Zares of the Siamese as writing on their Parawaik 
or note book {vide p. 7) with a pen of steatites; and I before noticed that the Jainas attribute Masi 
or ink to the Vaisya or mercantile cast, as their proper implement; ^A^: Kalamy, zEth., calamus; 
{**?: rh^^ 1 Milja, Hhamaty, atramentum, Maja, aqua; Hhamaty, fel, aqua fellis, atramentum 
(Caslel, 1297), which seems to denote ink made like ours, with galls. In the Amharic language 
Kalamy also means ink; fyfoG* |' Kylymaty, /Eth., decoloratio, qua: fit coloribus, literis non 
satis bene delctis : from this the /Ethiopians appear to derive Clemens, whom they suppose to have 
written the Canons of the Apostles; ^fV^VPfl Kylemynythoshy, discipulus Petri; quern et yEthi- 
opes Canones Apostolorum scripsisse putant (Castel, 3350) ; Aj Kalam, Arab., Calamus scrip- 
torius, pec. aptatus. — Castel, 3350. This is the common word in Hindeefor a pen, whether a feather 
or a reed ; Kulam-trosh, a penknife. The word signifying Decoloratio seems also Scotch; a keely- 
vinc pen, a pen of steatites, for writing on a slate ; red keel, black keel, any earth or stone that will 
draw red or black lines; Kalamuthy, Hindee chalk. The Clemens here referred to is probably the 
third Bishop of Rome, a coadjutor of Paul, as was Linus the second Bishop, or first after Peter 
who could only have filled that Sec for a very brief period : " Ad extremum Romam veniens, cruci 
sutfixus est capite deorsum demisso, ceterum post Pauli Petrique martyrium primus Ecclesia: Ro- 
manae episcopatum suscepit Linus." — Euscb. Eccl. Hist. lib. 3, c. 1 & 2. " Lucas qui et cum 
Paulo diu conjunctissime vixit, et cum reliquis Apostolis, studiose versatus est; duos nobis 
libros divinitus inspiratos reliquit, alter eorum Evangelium est ; alter liber inscribitur Actus 
Apostolorum, quos ille non jam auditione acceptos, sed oculis suis spectatos scriptis tradit : hujus 
porro Evangelium aiunt a Paulo designari solitum esse, quoties tanquam de proprio quodam Evan- 
gelio sermonem faciens, dicit, secundum Evangelium meum (that Christ was raised from the dead ; 
2nd Timoth. 2, 8; confer Rom. 2, 16; Acts, 2, 31) ; Linus vero, quern in secunda ad Timotheum 
Epistola Roma-; secum versari testatur, primus post Petrum, ut supra diximus, Ecclesia? Romanae 
episcopus est constitutus adjutor Pauli, sociusque certaminum fuisse, ipsiusmet testimonio perhibe- 
tur." — Euscb . His. Eccles. lib. 3, c. 4. This identification of the authority of Luke with that of 
Paul, is confirmed by the same writer on the authority of Irenreus : " Lucas quoque sectator Pauli 
Evangelium a Paulo prtedicatum literis man davit." — Id. lib. 5, cap. 8, p. 1S9. 

Y 



162 

this is the phrase, to hand down to posterity ; which is used in three forms, by letters, by 
memory, by constant use, practice or observance : " Istum doctum virum fuisse memorise 
traditum est." — Cicero. " Disciplina militaris tradita per manus jam inde ab initiis 
urbis." — Liv. When they came to be better acquainted with the powers of the Lord 
God or Fortune, to paint the conduct of individuals in what colours they pleased, and 
to blot out the memory of nations and of whole conditions of mankind from under the 
heavens, "tradere oblivioni " came also into use. — See Servius ad Eel. l.Virg.v.64;. Ob- 
livione obruere (1 Fin. hi), conterere (1 Ep. 9), delere (\Att. 1), extinguere (S. Scip. 18.) 
are all used by Cicero. The word language is from lingua the tongue ; la langue, 
Fr. ; and in the Mexican hieroglyphics the sign for a word, or speaking, is a tongue, or 
tongues represented as issuing from the mouth of the individual described as speaking : 
the " winged words " of Homer ; the living on the fruits of the earth or on sacrificed 
flesh (which, according to the Hindu ritual and I apprehend all these rituals, was ne- 
cessarily to be eaten, of whatever description), having always constituted a distinction 
between these races or sects. O'Brien quotes, under the word Maise, food, victuals, 
from an Irish life of St. Patrick, " He did not eat of immolated food (or the food of Gen- 
tiles?)." Daoine nis ; Daoine men, nis genit. of neas, a hurt or wound, injurers, wrong- 
doers, or men of slaughter. The power of the Lord God, the sword of the oppressing 
Jonah, which endeavoured to subject men to its worship or abject devotion, and sub- 
mission to the dictates of superior force or might, and the grain-eaters and adherers to 
right, and the immutable evidence of God, marked the difference. °\m^i Mir, Samar., 
frumentum, esca; £ V?ts Mur, timuit, mutavit fidem ; Mirasi Hemir, mutatio. The ex- 
ample is Deus semper idem absque variefate vel mutatione. — Castel, 2016. The 
remark of St. Augustine (Civit. Dei, 14, cap. 4) is too invariably well-founded : <f Cum 
ergo vivit homo secundum hominem, non secundum Deum, similis est diabolo*." 

* The undisturbed and unperverted conclusions of reason in every age and in every country, 
where mankind have had the possibility to reflect and to pursue the enquiry, has certainly, in- 
variably, and necessarily conducted them to the same faith or conviction, which is properly, know- 
ledge, or the demonstrative perception of truth by inference of reason, with respect to the eternal 
and immutable nature of God, and of justice or right. These are the only objects of our knowledge 
necessarily immutable and eternal. All the laws of nature, of whatever description, are unsusceptible 
of the slightest deviation, change or irregularity, while they continue to exist ; but their existence 
" in toto " depends on the will of God ; the various phaenomena to which they give rise, being " the 
declaration of the thing as it is ; " the " Res intelligibiles eodemque semper in statu permanentes " 
(vide quot. from. Euseb. note H, p. 28). Those who rejected the wisdom of the Hachim or Sufie, and 
who were called the ignorant and the illiterate (Am), because they relied on that innate or connate 
perception of truth born along with them from their mother's womb, seem invariably, as the Sama- 
ritans, and a part of those included as Sabaeans in Arabia, to have retained the perception of these 
great truths. Mahomet repeatedly describes himself as the illiterate prophet. The word fait Am 
or Omm, Heb., Chald., Syr., ^Eth., Arab., means mother, and properly, like the Sanscrit Jananee, 
genetrix; the female, maternity, and not paternity, denoting race, progeny, stirps, and not affiliation 
or paternity, which may be by birth or otherwise according to Eastern phraseology : ^j*,] Ami, 



163 

It is not, therefore, I conceive improbable that the word Panin, from which Panini is 
a patronymic, means primarily the Sanscrit Pani, the hand, the root apparently of 

matemus, idiota, qui nee legere nee scribere novit, et qui haud quicquam didicit ; quasi idem qui e 
matre natus. — Castel, 137- Pocock, among other explanations, notices this (I believe the true one) : 
Ea dctenti ignorantia qua ex utero matris prodibant (Hist. Arab. p. 157) ; \±aS LuJ (Nabia Amia), 
Nabiyan Ommian, i. e. Mohammedem prophetam illiteratum vocant (Castel, 137) ; and the import, 
I apprehend, of the words of Christ : " Verily, I say unto you, that whosoever shall not receive the 
kingdom of God as a little child, he shall not enter therein" (Mark, 10, 15) ; i.e. without sophisti- 
cation, enjoining them to bring back their minds to that state of primitive simplicity and freedom 
from prejudice, and a credulous belief in errors received upon authority different from that of the 
percipience of truth. To this evidence Mahomed everywhere appeals : " Unto God belongeth the 
most evident demonstration" (Koran, cap. 6, 1, p. 170) ; "direction of God, the true direction: we 
are commanded to resign ourselves unto the Lord of all creatures" (ibid. p. 156), i. e. to put our 
trust or faith for consequences in God. By the Lord of creatures applied to God (and not to Adam), 
is to be understood, the founder of the laws of instinct, the fixed determination of the conduct of 
animals who are not in statu vice, as the Eastern philosophers speak, i. e. of a moral nature, to im- 
prove or deteriorate their nature by their conduct in life ; or according to the Hindus, " Taste not 
the fruits of good and evil actions." As instinct is invariable in its effects to them, as the will of God 
is the law of their nature, so ought the right use of reason in interpreting and obeying his will to be 
to man. " There is no kind of beast on earth, nor fowl which flieth with its wings, but the same is 
a people like unto you." — Koran, 6, p. 151. " The words of thy Lord are perfect in truth and 
justice ; there is none who can change his words " (ibid. p. 163) ; " but if thou obey the greater part 
of them who are in the earth, they will lead thee aside (i. e. mislead thee) from the path of God : they 
follow an uncertain opinion only (i. e. for which there is no foundation), and speak nothing but lies" 
(ibid. 1G4) ; by the word Lord is generally to be understood the authority incumbent on mankind to 
receive. " He is the maker of Heaven and earth : he hath created all things, and he is omniscient. 
This is God your Lord; there is no God but the Creator of all things " (ibid. p. 1G2). " When death 
overtaketh any of you, they return unto God their true Lord" (ibid. p. 154). "As he produced you 
at first so unto him shall ye return" (Koran, 7, 1, 176)- "Say my Lord commandeth me to observe 
justice" (ibid.). " Command that which is just, and forbid that which is evil" (id. cap. 3, p. 71). 
"God knoweth the innermost parts of the breasts of men ; observe justice when ye appear as witnesses 
before God, and let not hatred to any induce you to do wrong, but act justly" (id. cap. 5, p. 122; 
confer p. 12G, note; Juv. 6, 212). " Say my Lord hath forbidden filthy actions, both that which is 
discovered thereof, and that which is concealed, and also iniquity and unjust violence " (id. cap. 7, p. 
177)- " Say unto those of Mecca, act according to your power; verily, I will act according to my 
duty" (id. cap. 6, p. 1G6) : " Believe therefore in God and his illiterate prophet (id. cap. 7> p. 19S) : 
" he is no other than a public preacher." — Ibid. p. 202, &c. The same imputation of ignorance 
applied to the perception of original or natural truth is brought against Christ, who was not brought 
up at the feet of any Hhachim. "Is not this the carpenter's son? Whence has this man this 
wisdom? and they were offended in him." — Matth. 13, 55. Mahomet everywhere appeals to the 
phaenomena of nature as the evidence or signs of God. " God causeth the grain and the Date stone 
to put forth," &c. &c. " This is the disposition of the Mighty, the wise God," &c. : " We have clearly 
shown forth our signs unto people who understand : verily, here are signs to people who believe." 
— Koran, cap. 6, p. 161. These miracle workers and worshippers of Tagut called on Mahomed, as 

y2 






16* 

Latin Funis, bread ; and secondarily, loorked, adorned, refined; possibly the primitive 
sense in which it was applied to the Picts, who were not only the artificers, but who 

thev did on Christ, for a sign. " They have sworn by God, by the most solemn oath, that if a sign 
came unto them, they would certainly believe therein : say, verily, signs are in the power of God 
a l onc . v Id. cap. 6, p. 162. The laws of nature, the only covenant of God with his creatures, con- 
stitute, by their invariable permanence, the universe : " The Father of lights, with whom is no 
variableness, neither any shadow of turning." — James, 1, 17- To this was entirely opposed the 
artificial power, to be propitiated and swayed by human offerings, services, and stipulations. That 
of the Lord God and his workers of wondrous works : " Call ye on the name of your gods, and I 
will call on the name of the Lord : and the God that answereth by fire, let him be God." — 1 Kings, 
IS, 24. This is manifestly not the evidence afforded by God to reason, but the laws of nature as 
evinced by the phenomena accessible to observation and reflection of every rational creature. 
" Whoso seeth them, Mahomed states, the advantage will redound to his own soul ; and whoso is 
wilfully blind, the consequence will be to himself." — Koran, 6, p. 162. To such blindness he justly 
states, that the disbelief of a future existence was a necessary preliminary : " Wherefore leave them, 
and let the hearts of those be inclined thereto, who believe not in the life to come." — Id. ibid. 163. 
In the course of the French Revolution, an orator in the National Assembly publicly called upon 
God for such a testimony of his existence, exclaiming : " There is no God ; if there is, let him strike 
me dead. He paused for such a response to his appeal, and then affirmed, — there is no God:" a 
fact, in which it is difficult to say whether the insolence or folly of the speaker, or the infatuation of 
the people who could patiently hear it, is the more amazing : as if the Deity could for a moment 
be supposed to suspend the laws of nature, on which the universe, the perpetual miracle of his 
power, depends, to afford proof of his Omnipotence by crushing a worm ! The fact is, that without 
obscuring the light of nature by the corruption of the understanding, such things would be im- 
possible, as Mahomed says, " That they might render their religion obscure to them " {vide p. 146, 
note). To this also Eusebius refers: " Sic plane humanum genus, mentis stupore et pessimorum 
Daamonum fraude deceptum, intelligibilem Dei naturam, qua? ccelum mundumque ipsum transcendit, 
humi in corporum ortu, et in hominum affectibus atque interitu residere, sibi persuaserat" {vide 
note B, p. 7 5 note 1 ). He refers to the Sadducees or Zendiks {vide p. 132, note), whose opinions 
are justly described in the Centuries of Magdeburg: " Sadducaei de Deo * * * ego sum deus 
Abraham et deus Isaac, et deus Jacob ; non est autem deus mortuorum sed viventium * * cor- 
pora et animas simul post mortem interire, pios bonorum operum nullam retributionem, scelestos 
et pessimos homines nullas pcenas accipere quam in hac vita; nullum esse infernum, nullum ccelum, 
in quo asterna sit futura vita ; honeste vivendum, et sacrificia prsebenda, tantum propter hanc mo- 
mentaneam et caducam vitam" {Cent. 1, lib. 1): "Sadducaei magnificum sibi nomen a justitia 
imposuerunt ; Zaddikim enim justi dicuntur, cum tamen omnium essent sceleratissimi." — Id. Cent. 1, 
lib. 1, 232; confer p. 117, n °te *. It appears that Weishaupt, the founder of the German Illu- 
minati (as stated by Robison and the Abbe Barriere), asserted that men were not fit for his purposes 
as they were (i. e. were not prepared to go the lengths in wickedness necessary for his designs), 
and required to be formed. Of his method of corruption, and training, the works of those writers 
afford evidence which has never been disputed. These so singularly coincide with those practised 
at Rome, as described by Sallust, that it may not be wholly useless to state a few of the facts as 
recorded by that historian : " Namque avaritia, fidem, probitatem, ceterasque artes bonas subvertit; 
pro his superbiam, crudelitatem, deos negligere, omnia venalia habere edocuit." " Ambitio 



165 

certainly painted their bodies (probably when the materials of writing' were proscribed), 
recording their genealogy and historical derivation by the tatooing of their own skins 
(confer note C, p. 13) « Nee falso nomine Pictos— Edomuit." 

multos mortalcs falsos fieri subegit, aliud clausum in pectore, aliud in lingua promtum habere; 
amicitias, inimicitias non ex re, sed ex commodo aestumare, magisque vultum quam ingeniurn bonum 
habere." " Gloriam, honorcm, imperium, bonus, ignarus, aequo sibi exoptant; sed ille vera via 
nititur ; hie, quia bonae artes desunt, dolis atque fallaciis contendit." « Postquam divitiae honori 
esse coepere, et eas gloria, imperium, potentia sequebatur; hebescere virtus, paupertas probro haberi, 
innocentia pro malevolentia duci coepit', igitur ex divitiis juventutem Luxuria, atque avaritia cum 
supcrbia invascre, rapere, consumere, sua parvi pendere, aliena cupere ; pudorem, pudicitiam, divina 
atque humana promiscua; nil pensi, neque moderati habere."— De Bell. Catilin. pp. 107, 128. 
"Quas honeste habere licebat, abuti per turpitudinem properabant. Sed libido stupri, ganea±, 
caeterique, cultus non minor incesserat viros pati muliebria, mulieres pudicitiam in propatulo 
habere." — Ibid. 138. Caesar, who was initiated at Cadiz, was so completely accounted among the 
Kadeshim, that it was a common saying in his own time, " that he was the husband of all the 
women, and the woman of all the men at Rome." Sallust, after describing the arts of seduction 
employed by Catiline, observes: " Sed juventutem, quam ut supra diximus, inlexerat, multis modis 
mala facinora cdocebat; ex illis testes signatoresque falsos commodare (confer 136, note; Juven. 6, 
212); fidem, fortunas, pericula, vilia habere. Post, ubi eorum famam atque pudorem adtriverat, 
major a alia imperabat (confer p. ] 18, note; Juv. 2, 82); si causae peccandi in praesens minus sub- 
petebant, nihilo minus insontes sicuti sontes circumvenire, jugulare" {id. p. 160; the references in 
these quotations from So I hi si, arc to the Ed. Havercampii, 17-10, 4to.). These sufficiently mark the 
foot prints of those who have traversed the path of destruction, and might suggest the moral of the 
Fable of /Esop, where the Fox is represented as honoured with an invitation to the Lion's den. 
who, on considering them, stopped short, and went in the opposite direction, observing, " I see a 
great many foot prints leading into it, but none returning." I have not quoted these passages from 
the Koran, as supposing that the truth derives weight from the authority of Mahomed or from am 
authority; but as evidence of the great principles of natural right, and morality, and religion recog- 
nised by the reason of all mankind, and the degree in which they appear to have been respected by 
this oppressed and despised portion of the species. 

The real principles of equity preserved in the Roman law seem referable to the Italian Boors. 
These had been suspended, or their exercise modified by the power of the kings, as in the Cimbric 
or Welsh code : " exactis deinde regibus lege TYibunicia, omnes hae leges exoleverunt : iterumque 
coepit populus Romanus incerto magis jure et eonsuetudine ali, quam per latam legem." — See 
Pandect, lib. 1, tit. 2. The law from the Greek cities, reduced to writing by the Decemvirs, was so 
little acceptable to the people, that it produced their secessions, and they still adhered to what thev 
termed the jus civile: " Sibique jura constitueret quae jura plebiscita vocantur"; and thev 
established their point that these should be of equal authority with the 12 Tables: " Et ita factum 
est, ut inter plebiscita et legem, species constituendi interessent, potestas eadem esset." This natural 
perception of right, as cognizable by human reason, was the source of all authority for the perma- 
nence or the observance of a law; Cicero terms it the Lex legum, the foundation of law, or the law 
which prescribed ordinances, and expressly, Lex non scripta sed nata, the innate or connate 
law, co-ordinate with reason. By the elevation of Augustus to absolute power and a supreme will, 
these rights were entirely at the disposal of the Imperator or Almighty man : the Praetors or Judges 



166 

" Qua? Scoto dat fhena truci, ferroque notatas, 
Perlegit cxanimas Picto moriente, figuras." — Claud, de Bell. Getic. 

(Breat, Irish, judgement, also a sentence; Breatam, a judge; O'Brien), like the judges in this 
country, who dispensed the Brehon law (under the Cimbri hereditary), appear to have derived their 
jurisdiction from the authority of their reputation for learning, discernment, and equity, as a species 
of arbiters appealed to for a decision by the parties. The Brehon law was that of the Socmen or 
holders of land by Gavel kind ; according to Littleton, " one mark of the ancient Britons ; " and pro- 
bably common to all these islands. Silas Taylor remarks, " The coherence and agreement betwixt the 
British and Hibernian laws makes me think that anciently they were governed by one and the same 
law." — Hist. Gavel Kind, p. 153 ; conf. p. 21, n. On the establishment of the imperial power these 
Praators were compelled to derive their jurisdiction from the Emperor, which they appear to have 
done by a petition for permission to answer the appeals of the people to them for a response as to 
the right of these cases : " Nam ante tempora Augusti publice respondendi jus a principe non 
dabatur. Sed qui fiduciam suorum studiorum habebant, consulentibus respondebant ; neque 
responsa utique signata dabant, sed plerumque judicibus ipsi scribebant, aut testabantur qui illos 
consulebant. Primus divus Augustus, ut major juris auctoritas haberetur, constituit, ut ex 
auctoritate ejus responderent, et ex tempore peti hoc pro illo beneficio ccepit." — Pomponius Lcetus de 
Magistratibus Rom. cap. 26. The Jus Romanum was, however, so far from acquiring authority by 
this alteration, that it appears from Juvenal, that it was entirely superseded by that of the Saddu- 
cees or Peshdadians, the dispensers of the rewards and vengeances of the Lord God {vide p. 104 ; 
Juv. 14, 100) ; and it is remarkable that Hadrian, who utterly extinguished the Jews at Jerusalem, 
and abolished the bishopric of the circumcision (vide p. 107, note), when applied to for this per- 
mission, replied, it was a matter of course, and required no asking : " Optimus imperator, Hadri- 
anus, cum ab eo viri praetorii peterent, ut sibi liceret respondere, respondit eis, hoc non peti, sed 
prcestare solere." — Pompon. Lcetus, quo sup. The authority of these decisions with the people was 
such, that as precedents they had the force of law : " Penes hunc (praetorem) juris potestas fuit, 
ut novum jus condere et Vetera abrogare facultas esset." The body of law, as exhibited in the 
selection from the decisions of the courts, as recorded in the Corpus Juris, will not stand a reference 
to those enlarged conceptions of natural right, which seem never to have been entirely lost sight of, 
though the Procurator Caesaris, like the Brice or Lagman in Scotland, appears to have represented 
the Emperor on the Bench : " Ita ut quicquid ab eo negotiorum imperialium gestum est, perinde 
habeatur ratum, ac si ab ipso Caesare fuerit peractum." — Id. " Lex est aeternum quoddam, quod uni- 
versum mundum regit, imperandi, prohibendique sapientia ; ex hac lege lex nostra est ; ratio mensque 
sapientis aequalis Dei est lex : — igitur ubi lex non est, quies, beatitudo non est." — Pomponius 
Lcetus de Legibus, 1. The perpetual law governing the universe, includes what we call the laws of 
nature, physical as well as intellectual; and what we designate properly, law (moral and equitable). 
Like Mahomet, this writer includes under the laws of nature, the laws of instinct : " Naturale, quod 
est commune omnibus animalibus." — Id. ibid. These notions are clearly stated in the Institutes of 
Justinian, and specifically represented as a constant and steady object presented to the reason of all 
mankind: "Sed naturalia quidem jura, quae apud omnes gentes peraeque observantur, divina 
quadam providentia constituta semper, firma atque immutabilia permanent." — Instit. The original 
reception of the authority of which they seem to have referred to a primitive state of mankind 
anterior to the general enslavement of the industrious race : " Jus gentium omni humano generi 
commune est ; nam usu exigente, et humanis necessitatibus, gentes humanae jura quaedam sibi consti- 
tuerunt ; bella etenim orta sunt, et captivitatem secuti, et servitutes, quae sunt naturali jure con- 



167 

These seem, till a recent period, to have been recognised as the population of all the 
central part of Scotland. u The Forth," says Skene, " is ane arme of the sea 
diwyding Pentland fra Fyflfe*." — De Verb. Signif. The cultivation of ground and 

trariae; jure cnim naturali omnes homines ab initio liberi nascebantur. Et ex jure gentium omnes 
pene contractus introducti sunt, ut emptio et venditio, locatio et conductio, societas, depositura. 
mutuum, et alii innumerabiles." — Institut. " Juslilia est constant et perpetuu voluntas (the will of 
God; confer p. 150 and 151, note) jus suum cuique tribuendi." a Juris pmcepta, honeste vivere, 
alterum non laedere, suum cuique tribuere." — Institut. 

* The whole of the country north of the Forth, the Scotch Sea, appears to have been held by 
military tenure, not Soccagc, and by liegemen or feudal tenants, vassals to the lords of the soil. 
These were the Celtic race, from whom the Wheat-eaters seem to have kept themselves separate. 
Dr. Jamieson, in his Dictionary, describes the difference between " the Dunie Wassal and She 
(a Sith), a vassal or commoner of an inferior tribe, who, while ancient manners and customs were 
religiously adhered to by a primitive people, kept perfectly unmixed in their alliances." These seem 
the same with the Thetcs, the Clientelae et fides (vide p. GS). "Clientela Latine barbare, Homagium : 
etiam quam Salvegardiam barbari appellant, Latine Clientelam vocare licet, ut habere Salvegardiam, 
Latine redditur per conferre se in clientelam/' — Ker. The Homagium implied the act of becoming 
the lord's man ; and the Salvcgardia, the motive, that of obtaining the protection of a lord, or a per- 
son whose rights were recognised as a member of the community. Comarba, Irish, protection, i. e. 
Com-forba : Com, keep, preserve ; Forb, a landlord ; Forba, land ; Forba, a tax (O'Brien), a contribu- 
tion ; a vassal or feudal tenant paying rent or service. All these feudal rights are in Scotland called 
a servitude or duty on the land, as the terms of its holding, or possession, or seizing. These are, I 
conceive, the same with the Qt/tc? of the Athenians and Greeks, and the Hindu Sudras, or fourth 
tribe, who seem always to have retained the right and the exercise of it, of constituting a government 
among themselves (conf. p. 71, n.): to Otjtikov quarta erat classis populi Atheniensis, et infimus ordc. 
qui opifices et mercenarios complectitur : hacc a magistratibus submovebantur, sed poterant avveic- 
icXyo-ia&iv: nam jus habebant commune concionis. These divisions of the four Athenian tribes were 
" In trevTaKoaio^L^vov, eum qui suis fructibus quingentos accepit modios (the lords of the soil) ; 
tWea equitem, ^evyiTijv remigem, et dyra operarium." The word 0??? 0?/to?, for Mercenarius, famu- 
lus, is used by Homer and by Hesiod, 0rjT uoikov voieaOai. These would seem to have been in- 
ferior in consideration to the fiavavaoi, who appear to be the proper Pygmies or handicrafts-men of 
the Egyptians, the Vulcanians (vide p. 100, note) : " fornicarius, unde proprie dicitur de artificibus 
qui igne opera sua conficiunt : sed translata vox est postea ad omnes artes, qux manuum opificio 
peraguntur. Itaque hoc nomine dicitur mechanicus, illibcralisque opifex, illiberalis artifex ; seden- 
tarius; ftavavaos tc^i/j? apud Aristotelem ars sordida et illiberalis, Servilis et vilis : ab Erasmo de 
Vulcano, sordidus, artifex, ignobilis, contemnendus, vilis." — Constantin. Lex. 297 ; confer p. 100, 
note ; and quot. from Herod., note C, p. 14, n. 4 . Probably allied to 'W3 Banai, Chald., sedificator, 
structor, faber lignarius ; i"02 Baneh, Heb., Chald., Syr., Ar., struxit. Kft-m^'iS Ma-baniaeh, 
Samar., structura, vel juramentum (Caste/), and seems allied to the Scotch But and Ben, the outer 
and inner (or private chamber), a distinction formerly observed in every Scotch cottage; the But 
being the kitchen, or working room, or open room. 3K ^J!2 Banin Ab, Chald., structura princi- 
palis. By this is understood mystically, cum quod in genere loquitur unus versus, alter per partes 
explicat. Ita vocant certum modum explicanda3 legis. D'JIiri Thabenith, Heb., structura, item 
exemplar, forma. This is the word used (Psalm 106, 20), where the Israelites are reproached with 



168 

the cultivation of language is a figure common to the Sanscrit and to every civilized 
language of mankind where written composition exists. Pint-ealain, Irish, to 

changing their glory into the similitude of a cow that eateth grass. C^2. Benim, pi., Heb., filii, 
item discipuli, doctrina et institutione filii ; D'WH Banaim, pi., Chald., architecti, discipuli sapien- 
tuni, sapientes, Rabbini, eo quod laborant in aedificando mundo omnibus diebus suis. The cow, Io 
of the Greeks ; Surab'hih, (generally explained " all producing " — " cow of plenty " (and Kama 
d'haynu (the cow-fulfiller of our wishes — the boon-granting cow) of the Hindus. Audambla, 
in the northern mythology (nearly of the like import), industry, the female principle, or active 
and productive result of the Bull or justice : probably the mythological similitude, emblem or 
symbol revered by the ancient Hebrews, as with all this race of mankind. This was particularly 
obnoxious to these seizers by force or fraud, and entirely prohibited to the Jews after their devotion 
to the pursuit of glory and their election by the Lord as Israelites ; and this back-sliding to the 
worship of the cause of justice was, it appears, to be visited upon them for ever. There is a record, 
of which the following is the translation : — " Non accidit tibi, O Israel ! ultio aliqua divina in qua 
non sit uncia aliqua de peccato propter fusum vitulum." — Castel, 167. This is the import of the 
Brahminical tenet, — that there is no regeneration for mankind till they are born again from the golden 
cow, i. e. till they revert to the principles, and the golden rule of industry and justice. These sons or 
disciples of the wise (Hhachimim), the philosophers, the adepts, or architects, " who labour all 
their lives in constructing the world," according to the design of their grand master or great archi- 
tect, the supreme man or guide, instead of leaving their fellow creatures to observe the laws of God 
and reason, and to pursue their object of improving themselves and their condition by industry, 
honesty, justice, and the appointed means, were entirely the oppressors of the industrious race of 
cultivators, artificers, and merchants. This false philosophy, sophistication, and pretended illumi- 
nation, instead of the study of nature and the steady and undeviating pursuit of truth, has been the 
source of all the calamities of the world. I think it necessary to state, that of the workings of 
lodges of Free Masons, or of lodges comprehending themselves under that designation, or of any 
secret association whatever, I know nothing " of my own knowledge," never having witnessed any 
of them : all the information I possess with respect to them is from the statements contained in 
the works of the late Dr. Robison, and the Abbe Barriere, and of some other respectable writers 
whose characters appear a sufficient voucher for the veracity of their testimony as to facts. These 
which they have stated are sufficient to satisfy me of the existence of a close affinity, and therefore 
probably a derivative identity with various systems of ancient mysticism. Sir Charles Hoare has 
noticed, and it appears to me on good grounds, an affinity between the freemasonry practised in 
this country with the Druidical or Celtic superstitions in Wales, and the same seems to have 
existed in Britanny in France. The most uncorrupted and original form of freemasonry, as 
described by these writers, — that properly called the ancient or Scotch } — is limited to three degrees, 
Apprentice, Fellow-craft, and Master, evidently immediately borrowed from the condition of artifi- 
cers,— a learner, a man free of the trade or journeyman, and a master, one who employed journey- 
men, an architect, inventor, designer, contriver, planner, director (smither in the northern lan- 
guages). These seem to me all referable to a period anterior to the conquest by the heroes or 
Celts, though as a process of discipline different from mechanical tuition and authentication as to 
sufficiency of skill, derived from an older gradation, containing also three degrees. These writers 
also notice a fourth degree, superior in rank to these, with respect to which some facts are stated, 
denominated the Scotch knight. This also appears very ancient, though an addition to the three 






169 

paint ; Pintealter, painted ; Ealatl, skill, knowledge, an art or science ; Ealadanta, 
artificial, curious. — O'Brien. Ponam, in the language of the Cannibal Carib 
women, paint; Calli Ponam, a Carib. The northern Fan or Pan for Dominus is 
possibly of this origin ; a painted, polished, or accomplished man adorned with every 
ornament. Fanen, Lapland, diabolus* (D. L. 98); Fennin, Scotch, a fiend, a 

degrees of the trades, traces of which four degrees appear, not only in this country, but among the 
Danes (the Cimbri), in Egypt, and among the Jainas of India. This fourth degree is subsequent 
to the subjugation of the artificers by the Celts, and belongs only to that portion of these races 
which coalesced into the same body politic. The multiplied additions and innovations which have 
been made on these primitive forms seem capricious or borrowed from worse sources. 

* The same distinction appears in the Punico-Maltcse. Qbir grande, written also Cabir, and ex- 
plained — " Grande potente Cabir riputato per dio dagli Antichi e de Maltesi per il Demonio Mur 
ghan daq el qbir, vattene da quel grande Demonio." — Dizion. Punico-Maltcse, p. 167. It is these 
Cabirian mysteries thus indicated which are probably those described by St. Augustine, a native of 
Tagaste in Numidia, ordained a priest (a.d. 391) and bishop of Hippo, not far from Utica (Strabo, 
I is!)). These abominations he had witnessed: "Veniebamus nos etiam aliquando adolescentis ad 
spectacula ludibriaque sacrilcgorum, apectabatnus arreptitios (the rapes), audiebamus symphoniacos 
ludis turpissimis," &C. ; and after more particularly describing them, he adds, "Qua; sunt sacrilegia 
si ilia erant sacra? " — De Civ. Dei, lib. 2, c. 4. The Maltese, distinguished from the Phoenicians or 
speakers of a Chaldaic dialect, appear to me the same race with the cultivators, or Picts, or Siths. 
There is scarcely a spot upon their rock susceptible of cultivation which is not cultivated; Altre 
volte Maltachh oggi Malta. — Ibid. p. 150. The Melite and Kossura of Strabo (lib. 17, p. 1191), 
placed by him between Africa and Sicily (although, as in a great proportion of the ancient distances, 
the numbers arc wrong and probably corrupt), are, I conceive, Malta and Gozo, the name of which 
latter island in the Punico-Maltcse is (Jhaudesc (Diz. Pun.-Mull. 157): " Et habens urbem eodem 
nomine." — Strabo, ul sup. In this island there are only two places noticed in the Punico-Maltese 
Dictionary, — Citta Antica, del In (Iran Castello, and another called Chambray (p. 112), from which 
it would appear that the capital of these dependencies had been in "quest' isola fertilissima " (ibid. 
137) 5 an d that the rock of Malta, from its excellent harbours, had been a naval station of Carthage: 
" Melite etiam insula abest a Kossura stadiis quingentis, deinde est Adrume civitas, in qua etiam 
erant navalia." — Strabo, ut sup. The verses of Ovid misapply these characteristics : — 

"Fertilis est Melite sterili vicina Cosyrae 

Insula, quam Libyci verberat unda freti." 

The Libyan Strait is the Channel between Sicily (Li lybceum) and Africa. The middle of Malta 
is 60 miles south of Carthage. The parallel of Syracuse nearly passes through Carthage : " Cossura 
insula, contra Selinuntem Sicilian fluvium posita ; distat a Sicilia ad sexcenta circa stadia." — Strabo, 
ut sup. Taking the Stadium at eight to the Roman mile, both these facts are correct. The most 
probable origin of this name, belonging also to Samothrace, before the coming of the Cabiri, and the 
establishment of the Cabirian mysteries (Strabo, 723), appears to me Tw?2 Maleh, Heb., verbum, 
sermo, dictio ; ]t\\±c, Vto Mai, Malata, Syr., verbum, sermo ; JAX^io Malilata, logicus. This is 
the word used (Romans, 12, 1) for reasonable service; Logicus, rationalis, rationabilis, verbalis; 
|A o\. '\v^ Malilota, rationalitas, logica, dialectica; 1^,qoi^ La±£c~x> Me-malota Alohota, theologia. 
ml^ Mali, and 5fi72^3 Malih, Samar., pi. verba, res. The latter also Apes (Bees) ; <^A,<Vh 

z 



170 

devil, — Jamieson. The figurative faculty is a common descriptive designation of the 
mind; to Pens, Scotch, to think (Pens-er, Fi\), to pencil, to portray ; Pencil, Scotch, 

Melelety, .Kth., articulus, artus, junctura membrorum (Castel, 2060) ; all these words are allied to 
our word melody and Greek /ze\o<?, membrurn Horn, item cantus, carmen, modulatio, proprie /^eXo? 
dicitur, lyrae sonus (confer p. 52, note *), quae vox, translata distinctionis causa, epithetis fulcitur. 
Plato in Sophista ev yxeXet <j)0eyf;o/u,e9a : Apte et Continue loquemur. — Constantin. Lex. 208; 
confer p. 51, and note p. 52. These all refer to the distinction between the vulgar speech and 
the mystical enigmatical as in Egypt {vide quot.from Diod. p. 53). There is a Proverb in Chaldaic : 
vcrbum (H^O Maleh) restimatur Siclo, silentium ftplJI^D Mashthuka (mystica), duo; ND7D 
Maltha, ct HD^O Maltahh, Chald., Res, negotium aliquid, spec, gram., particula, dictio indeclina- 
bilis ; DyDH nV/2 Malath Hetaam, particula sensus quod orationem quasi condiat. — Castel, 2060. 
These particles, as I have endeavoured to show, are the fundamental distinction of the analytical 
or rational speech, the adjustment of oral signs to the natural connexion of thought, the speakers of 
which, as I before remarked, were properly the Meropians or articulate speakers. I had not been 
able to procure till a few days ago (May 10, 1850) a copy of the Punico-Maltese Dictionary ; but on 
looking at it in the slight degree I have been able to examine it, I find it contains a variety of 
these particles and the Article ; and although the words comprehended in the Dictionary are few, in 
a considerable proportion an affinity to the Scotch or Sanscrit roots may be traced. 



Punico-Maltese. 
Hhara, 145 . . . 

Kares, 148 . . . 

Qelp, 168 .. . 



Ronda, 173 . 



Saqqar, 174 



175 



Satar, "i 
or Satra,J 

Sciaghar, 175 
Seqia, 176 



Sekia, 1 76 . . 



Italian or Latin. Scotch or English. 

. . strada, via a row (of houses) ; (Scotch), a raw ; a road. 

{acres ; acra (Irish), an acre of ground ; acara 
(Irish), an acre of ground. 
. . cane whelp. 

^ ' i 1 rounds, the watchman's rounds; Ronda 

< quando di notte va al >• 

I giro della Citta . . J ^^ 

^sikkir (Scotch), to fasten, to secure, make 

Tchiuse col bastone ; detto J sure, steek the door, close the door : "QD 

\ stangka, la porta . | Sachar, Heb., Chald., Syr., Sam., clausit, 

I obturavit.— Castel, 2528. 

rnascondersi, e nascondi- ^ • . ,. . . 

shut, shutter, shutters for the window or 
«< elio onde Saturnus, > . ._ . ,. , ,., 

. opening ; seatar (Irish), a study, a library. 

L abscondit, latuit . -> 

. . pelo shaggy ; seaga (Irish), a goat. 

a sink. It is a Scotch phrase for the direc- 
tion in which water flows, that it seeks to 
that direction, a water shed for the ridge 
or summit level of a country from which 

,. the water seeks in opposite directions. 

-to soak; sok (Scotch); Sich, Sans, 

root, shed, sprinkle ; Sayka, Sans., sprink- 
ling ; Ab'hi-sayka, ceremony of sprinkling 

- a king, watering. — Dhat. 157- 



canale che si fa ne'terreni, 
da cui passa, l'aqua ad 
L abbeverare l'orto 



J 



id est irrigatio 



171 

a hair pencil, a painter's brush, a lead pencil, an instrument for delineating or 
drawing linos. The latter part of this word, Sil, is, I imagine, from the Irish Silim, to 
imagine, to suppose, to seem. Peann, Irish, a writing pen ; Peanseal, a pencil, Saoi- 
lim, i.q. Silim, Irish {O'Brien), to figure to yourself, to ponder, to weigh in the mind. 



Punico-Mallcsc. 



Tarra, 179 



Thera, 181 
Zena . 
Zena, 184 



draw, a drawback. This seems equivalent 
to the Welsh word toli, diminuere, our 
toll or tax, a deduction, sub-/rae-tion. 



Loqma, 150 . 



Liti, 150 . . . 
(contese, dispute 

Kartalla, 148 . . 

Kavi, 149 . . . 
Jequerdu, 147, *• Q- 
Jerruinahh . 

Hhops, 14G . . . 

Hhlas, 14G . . . 
Hniena, 146 . . 



Italian or Latin. Scotch or English. 

"intenerito ; tarare, proprie ' 
sign ificat detrahcre, si ve 
resecare, quidquid in 
contractibus aut in ra- > 
tione dati et accepti 
subducendum est, ac 
minime computandum. . 

umidita contr. dry ; tirim (Irish), dry ; thaw? 

fornicator sinner. 

ogni peccato carnale . . sin. 

'a loaf. The greater approximation to our 

word is evident : cough, rough, tough, 

laugh, &c, and pronounced co^, rujf, tuff, 

la//'; in Scotch strong guttural. 

r litigation ; later (Jrisli), an assembly, a place 

^ appointed ; dispute, counts of an indict- 

L ment or charge. 

Jkirtle, skirt; ceirtle (Irish), a bottom of 
\ thread or yarn, 
forte, sano heavy? hearty (Scot.), healthy? 



{tozzo di pane, chiamato 
dagli ebrei, lachme . 



>processione 



cesto 



} 



lo rovino, lo dcstrugge . jeopardy ? ruin, ruination (Scotch). 



pane 



Hhosbian, or 
Mhassep 



a, or~\ 

> J 



146 



Hhsiep or^i 
Hhasba, J 
Hhasba, 190 . 
Hheggia, 146 . 



sop? josad and josam (Irish), to eat; josad 

(Irish), an eating, a rejoicing; jos-lann, a 

<| larder, lann receptaculum ; bhapp (Scotch), 

a small loaf or roll ; muffin (Eng.) ; chops, 

a portion of animal food. 

liberazione loose. 

{hinny (Irish) ; to haine (Scotch), parcus, 
parcere, to preserve, to hoard. 
r pensicroso Ebr. mecas- 

This seems the Scotch word savay; scavoir 
(French); saobcrabad (Irish), hypocrisy; 
Saob. (Irish), foolish, morose (confer note 
H, p. 30, note). 



misericordia 



■I soph, per un sophistico, 
L prestigiatore ? 

{considerazione, dell Eb. 
chissibonoth ? 

. giudizio 

gran desiderio . . . . 



to hug. 



z2 



172 

PonduSj weight, probably from Pani, the hand; our phrase, " feel the weight of that/' 
estimate the weight of that, implies the use of the hand. The French Peser, Pois, and 



Punico-Maltese. 



Ghaqqa, 136 



Ghazel, 137 . . 
Gibu, 142 . . 
Habba, 142 . . 
Jina n'hhob, 94 



Italian or Latin. 

feminuccia, parola, che ' 
non si dice, se non 
per mortificare qualche 
femmina, la quale colla y 
sua immodestia, benche 
in eta avanzata, vorra 
I comparirse giovane . J 

discernere, separare . 

donum, or largitio . 



Scotch or English. 



{Scotch), "an auld gouk;' 5 gaige (Irish), a 
proud coxcomb. 



amore ~j 
io amoj 



This seems our word gavel, to gaze? 
give, gift. 

love. 



Fuq alto, supra, su, colassu .< 



Fiegku, 134 



Quasam, 134 



podere, tenuta ; parola 
Fenicia, conosciuta, e 
frequentata, in Sicilia 
Malta e Goza . 



peak; punc (Irish), a point; peac, peuc 7 
piac (Irish), any long pointed thing; pos- 
sibly to puke, to throw up ; a-peak, nautic. 
L anchor a-peak, up, upright. 

(Scotch), feck, main part, substance, weight, 
influence of a thing. Thus, we say a 
power of money, for great in quantity. 



il podere 



Far, 132 . 
Farak, 133 



transportato 



divise 



Escquar, 130 . . 



{ 



Mamma, or ~\ 
Omm (Arab.), J 



191 



si dice l'uomo, ch'ha 
color rosso delicato . 

madre . . 



Engkara, 130 



imposizione, ingiusto 



C cuis (Irish) ; a matter, a thing, a cause, a 
motive; to cause, have power to do; 
(Scotch) "cause him to do that," make 
him do that. 
r ferry ; ferried ; far, afar ; Varam, Sans., 
"\ passable (Gr. 553). 

{fork, forked, break ; brak (Scotch) (vide note 
C, p. 15, note). 

scarloid (Irish) ; scarlet (Eng.). 

mammy (Scotch) ; dam ; ama, Ba. — Larr. 1, 
60. 

ing (Irish), force, compulsion ; ingir (Irish), 
affliction, grief, sorrow, anger (Eng.) ; 
"he was angered" (Scotch), he was en- 
raged; angariare, is to press, to compel 
the service of: " adigere ad currendum ex 
auctoritate." tfHJJtt Angaria, Chald., 
adactio, coactio ad ferendum onus aut fa- 
ciendum opus publicum. — Castel, 155; 
confer p. 28. 



173 



our Poise, Counterpoise, refer to the balance, but do not denote the act of thinking or 
appreciating- by judgement, and are equivalent to the Latin Ponderibus library ponde- 



/'unico- Maltese. 
Efftahh, 1.30 . . 

Fethh, infin. 130 . 

Debba, 128 . . . 

Dardir, 128 . . . 

Elma mdardar, 128 

Baghda, 120 . . 
Miliar, or~ 



Italian or Latin. 
aprite 



Scotch or English. 



aprire 



cavallo, giumento 

{desiderio o prurito 
del vomito 
acqua torbida . 
abominazione 
bajihad 



} 



{ 



ope, open. 
^This is the Latin patet; {English), patent, 
open, plain ; and appears to have existed 
as the Irish; fead, extent; fead, to tell 
or relate ; to fathom, to ascertain, 
dobbin, for the leader of a team, 
fdirt; sceitim {Irish), to vomit, to spew out; 
\ applied to a fish, to spawn (to eject)? 
elementum {Lai.) pro aqua ; dirty water. 



dall'ebreoT 

> faugh (Eng.); fiech gull. {Scotch). 



Migiar 



156 



Giarro, 157 

Naffahh, 162 
Nefhh . . 



scala stair (M, Irish, with a point sounds S). 

Possibly the origin of our chairman for a 
porter ; gero {LaL), portare, facere, agere ; 
to carry, a carrier ; ecarlea {Bus.), portador 
L gerulus. 

to snuff. 



portare 



Nefet, 163 

Nofs, 164 

Ballut, 120 

Mlalet, 160 
Wardie . 



>sofno, soffiare . . . . 

J trapasso, termine, d'un 

\ luogo 

. e meta, nosf {Arab.) . . 
j ghianda e quercia . 
I albero, e suo frutto . . 



Nadur, 162 



snab {Scotch), a point of land ; nebb, a point, 
bill or beak (of a bird). 

ness ; {Scotch), a headland, cape, extremum. 

maotta {Irish) ? acorn. 

mast. 

laua camlet, plaid {Scotch) ? flannel? 

le guardie (watch and) ward. 

f collina cosi dctta in Malta ; ] 

The word is probably compound. Dur, a 

tower, a warder's tower (to warn the 

country) ; and naeb (Irish) ; navis {Lat.) ; 

a navy {Eng.). This seems the Chald. 

711 Dol, elevavit, elevatio, or "1*11 Dur, 

Dor, construit ; torrea, dorrea {Ba.), turris, 

a tower; tor {Irish), a tower, pi. tuir (vide 

p. 140, n.) ; nau, Sans., a boat. — Gr. 5J6. 



ed e un villaggio nel 
Gozo, alzato sopra una 
montagna, il suo sig- 
nificato propriamente 
spechi, cioe luogo atto 
ad osservare, in questi 
due luoghi, si facevan le 
g-uardie detti wardie 



Nabahh, 162 
Nebhh, 162 . 
Nabahh, 162 



Mini, 159. 



{ 



Kafar dal 
Verbo Kfir 



1 



148 



8 V 

latrare^ 

latrare > to nab, a nabber, kid-napper. 

latro J 

la fronte oliata col santo^l to smear, smeared; smear, Irish, grease or 
battesimo .... J tallow. 

rsweer {Scotch); swear {English); cabar 
giurare J (Irish), a conjunction, union (cabal), con- 

*- juration, con-spire. 



174 

ribii8 eXaminare ; used also for considerare, perscrutare, determine, ascertain, of the 
same import with Latin volvere animo, " to turn in the mind." 

" Et veteris Fauni volvit sub pectore fatum." — Mn. 1, 274. 

" At pius iEnaeas per noctem plurima volvens." — Mn. 1, 305. 

" Pisa-tu, Basque, poner en equilibrio, balanzer et balancear." — Larramendi, 1, 124. 



Pit n i co-Maltese. 



Lapsi 



Latmia, 149 



Bir {Heb.) 



Itqatta, 147 • 



Varda, 183 . 
Olgia, or~^\ . na 

tti • r 183 

Ulgia J 
Uetia, 183 



Utieq, 183 



Utiequa, 183 
Uff, 183 
Qoccia, 168 . 



{ascensione ; voce deri 
vato dal Greco ? ? . 



pozzo,reposteglio d'acque 



Italian or Latin. Scotch or English. 

r upside. It is a Scotch phrase. I will be 
upsides with you for that, for I will be re- 
venged on you for that, i. e. overcome you, 
or come over you ; aloft, nautic, go aloft, 
"leacte (Irish), Jlattened, also molten ; leaclam, 
to spread ; loc (Irish), a lough, or lake, 
the sea; lhych (Welsh), lagen, Arm. — 
O'Brien. A flat ? a dead flat, a level, the 
surface of water, the level of the sea. 
Uguala (Basque), vEquor (Larr. 2, 312) ; 
laut (Malayan), the sea. 
fa laid, a mill-laid (Scotch), the channel from 
a mill-dam to a mill-wheel ; birrae (Irish), 
standing or lodged water ; possibly our 
word Well from the permutation of B, V, 
E and W, and R, and L, nearly universal, 
as Apostle (Eng.) ; Apotre (French), &c. ; 
birra (Irish), abounding with wells. — 
O'Brien (vide note E, p. 18, n. l ). 
rriscattabile, expiatio ; filo^ 

■I de lino, o lano, atta e fget, quat (Scotch), get free of, rid of, quit of. 
L facile rompersi . . J 
rosa briar? 

{pianura valley, 
piano hollow. 



{cisterna, con altre voce 
si chiama latmia, 125 



fcampo aperto senza deo . 7 
. J l- ywide or open country. 



\ clive J 

{wite (Scotch), blame, guilt, responsibility 
for an offence ; uat (Irish), terrible ; uaitne, 
a pillar or post, whipping post ? 
rattack? Probably etymon of Utica, not 

vigorosa < ?2,V Aatik, Sam., Syr., Heb., Chald., 

L Arab., senuit, inveteravit. 

tedio to huff, to take q^ence, disgust from delay. 

frumento, ograno-bollito;^ to cook? a cookie (Scotch), a particular 
altre volte pane, bene- > species of wheat bread ; kitchen (Scotch), 
L detto J any condiment to dry bread. 



( 






175 



According- to him from Basque Zalanza : " Que significe movimento agia el un lado, y el 
otro come succede, en la balanza, andar en balanzas, rei alicujus statum vacillare:" the 



Punico- Maltese. 

Medd, 154 . . . 
Qal, 165 l 
Ghad, ]««/ 
Qali, 16G . . . 
Te 



wait. 



{ 



Icurni, or^\ 
J euimn, J 

17 • . • 
f bin,') 



Uzet, 117 
Ta uzet bin, 
Gemma 



Italian or Latin 
prolongarnento 

disse, parlo . . 

frigere .... 

gemelli twins. 

1 



Scotch or English. 



to call, to name ; to ca' {Scotch), to celebrate ; 

he was called Seth, quoth, 
cald, calar {Scotch) ; cool, cold (Eny.). 



Mara, I 6 I 



, vallone 

{del valone 
del figlio gemma J 

. f'emina e moglie 



f*a how (Scotch), a hollow, a valley; uis {Irish), 
L humble. 



Tfaila, 165 fanciula 



Mramma, 162 . 



Hherba, or^ 
Hhorba, or 1 1 89 
Mratntna, J 



f marrow (Scotch), "busk ye, busk ye, my 

L winsome marrow," Scotch song. 

rfille (French), filly (puella (Lat.), qs. pulla) ; 

< Quae velut latis equa trima campis ludit 

I exultim, ike. — Hor. Carm. 3, 11, 9. 
edifizio rustico, voce fre-"^ 

(liientatissima da' Mai- |*room ; rum (Irish), a floor, a room, 
tesi nella propria fuvella. J 



{' 



,. c • f arbour, harbour: hence, to harbour thieves, 

eamzio ■< ' ' 

to house or shelter thieves. 



Mnaria, 161 



f festivita de S. Pietro e 
Paolo, apostoli, mnaria 
uol dire illuminazione 
facendosi, per tutto in- 
questo giorno de Santi 
Apostoli .... 



This seems to be from the Irish Mionn, the 
head, the skull, a holy relic ; mionnagim, 
to swear (O'Brien) ; hence our master, a 
head or capital, tower or church. In 
Sicily and the Balearic Isles, after the in- 
troduction of Christianity, the salted heads 
of devout priests were considered the pro- 
per mediators, and hence the respect paid 
to Golgotha, or places of the skull. This 
refers to an ancient superstition, and it is re- 
markable if it is attributed by these people 
to St. Peter and St. Paul specifically : 
" inter magise species erat olim quoque 
haeCj quod per cranium ascendere fecerint 
mortuos, eosque de rebus dubiis consule- 
bant," — Cast el, 545. For this purpose 
Woden always carried with him the skull 
of Mimer as his oracle. This relates to the 
superstition of the Nafash. " Immediately 
after the establishment of Christianity in 
Ireland they usually swore solemnly by the 
relics of the saints Mionn.'" (O'Brien) 
voc. mionn. 



176 



application of the word to the balance wheel of a watch seems to recognize the same 
import. The Sanscrit word TjflJ^rT or ^"ferT Pandita, a learned man (Gr. 586,377), 
may possibly refer to the same idea of accomplished, adorned with learning. In the 
Malayan it is used as synonymous with Alim and Hakim. — Marsden, 480, Pandita 



Punico- Maltese. 

Boqli, 116 • • ■ 
Ghonello, 116 . . 

Schun, 186 



Mqareb, 162 



Qarahh, 
Qarba 






166 



Maqghad, 152 . . 
Siggiu, 194 . . . 



Haun i siggiu, 113 



Italian or Latin. Scotch or English. 

fibbie buckle. 

faldetta diminutive, from gown ; goon (Scotch). 

f This is, I apprehend, our word sun ; sam 

J (Irish), the sun, also summer ; shin (Scot.), 

the sun, widder-shins, against the course 

<- of the sun, contrary to the sun. 

rcrabbed ; crabad (Irish), religion ; crabdiag, 

mortification ; craibdig, a religious order 

' of people who mortify the passions, the 

austere, rigid, ascetics. 

This seems rather the derivation of the 
Scotch word than that assigned it by 
O'Brien. " Cora, Irish, a choir ; hence the 
Scotch word Coronach, signifying the Irish 
cry ; Lat. chorus? ? " (O'Brien) querulous. 

. luogo atto a sedere . . bank, bench. 
Id a seat. 

fecco la sedia complemen--^ 
■s to, commune de Mai- >have a seat. 

^ tesi J 



calido 



homo rigido e potente 



{mortifico, il lamento che 
fa 1'ammalato 



I 



Serp, 176 serpente d'ogni spezie 



Squffia, 177 



Sciahh . . 

Kasma^j 
Scaqq V 188 
Fetha J 
Tabria, 
Sciaghna, 
Vetia, 
Desert, 
Mesrahh, 
Psciara, 185 



{This is our use of the word serpent as the 
generic term. 
f cuftia, scuffia sembra, la 
parola Italiana, ma ell 
e orientale eskuf chia- 
mano i Giannizzeri 
quella Mitra che por- 
tano insul capo . . 
da Malteri vien intesol 



L 



coiffure (French) ; coif (Scotch) ; head dress, 
cap, the cuff of a sleeve, scuff of the neck, 
(nape of the neck) (Scotch), i. e. loose part, 
tjupp (Lapl.), galerus, mitra. 



I l'uomo divenuto avaro J 

rcrepatura, scessura (!")£) "| chasm: schuch (Scotch), pit. D5 Fath, 
< Fath, frustum, Heb. — > duo in lingua Africana. — Castel, 3095. 
I Castel, 3095) Bit. . J <&HK, Shek, Copt., profundus. 



deserto 



f waste, sacked, wilts, wilds, desert, moor? 
L Fr. debris ? wide, open, unenclosed. 



annunzio usher, to usher. 



177 



^1^ Ilhakim, denoti 
{Ibid, 123), allied to 

Punico- Mai I esc . 
Sara, or -. 

Essara, 174, or 
Eggielet, or 
Tarfar, 187 J 

Sallura 

Ciara,~1 

.,. V126 .... 

Liar, J 

Qui, 170; Ebla, 191 . 



ng learned, skilled, an adept, a doctor, philosopher, and physician 
Alim (vide p. 11.3). It is certain that the Panditas have always 

Italian or Latin. Scotch or English. 

{combate colle mani proO 
priamente co' pugni . J s P ar ' a S^7, a tuff or tiff, for a set to, or tussle. 



_priamente co' pugni 
anguilla 



Qulu, or 
Ebelghu 



191 



Quqqu, 170 
Daqqa, 127 

Mrihh, 155 

Qolla, 169 
Qolla, 169 
Qolla-el 
Baidu, 
Quolla ell 
Saffra, J 
Qghat, 168 



'} 



169 



169 



rEel, siller Eel (Scotch), silver, a common 

• • • • *S epithet of this fish ; " the silver Eel, the 

I mottled Par." 
fogni cosa chiara, patented 
-< > clear, crystal. 

• mangi gulp,gobble (Scotch) ; gulb (Irish), themouth. 

r swallow, belly-ed, put into the belly, allied 

• mangino J to the English belch, eructare. Gala, 

I Sans., throat ; (Scotch) the swallow. 

■ ovo an egg. 

. colpo, suono .... knock, tack, tap. 
findica quel salto, che fan- ' 
J no gli uomini, o l'ani- 
mali quadrupedi, giuo- 
L cando tra loro . 

• vaso d'acqua .... This seems our word ho/low, hollow vessel. 
. colla hill. 

, promontorio blanca . . white hill. 



>merry, merriment. 



Faraq 



promontorio giallo 
sedcre . . . , 
divise .... 



Clara, 166 
Quarta, or 
Qtieb 



or~\ 



191 



lesse "I 
libro j 



saffron hill. 

to squat, 
ffork, possibly park (Scotch), a field, a divi- 
\ sion of ground ; pairc (Irish), a field. 
fThis word is general in this sense. Hence 
the Koran, a written rule; Karani, Hindee, 
a scribe, a writer, a doer ; ft£;ji1 Chyry- 
tasy, ^Eth., charta, papyrus (Job, 12; 
Castel, 1819) ; Nl|3 Kora, Chald., scrip- 
tura sacra. Hence ''Hip Karai ; those 
who adhered to the Kip Kora or written 
text. — Castel, 3432. These words can- 
not be supposed to be derived from Irish, 
cairt or coirt, and Latin, cortex, the 
bark of a tree. It is more probable that 
these latter are derived from the former, 
the bark having been the substitute ; 
cairt (Irish), a deed, a charter, a bond. — 
O'Brien. Hence our re-corder, re-cord 
office, not from cor (Lat.). 

2a 



178 



been the cultivators and speakers of the language of Panini : the language retains the 
affinity to the word paint or pictus, pingo, lingo, " fingere aliquid cogitatione, vel animo." 
— Cicero. "Hoc intelligerem quale esset si id in cereis fingeretur, aut fictilibus figuris." 
— Ibid. " Vis quae finxit et fabricata est hominem." — Ibid. All implying, devising, 



Pitnico-Maltese. 



Hhaja, 143 . 
Hhalleitu, 143 

Hhazen, 145 



Mieta, 159 



Italian or Latin. Scotch or English. 

. vita the age of man. 

. abandonato, rilasciato . flit (Scotch) ; left ? alighted from ? 

{fece la provvisione del harst (Scotch) ; harvest, (Eng.), to house the 
grano per un anno. . harvest, to secure it, harvest-home. 

Lghap, 150 saliva slaver (Scotch). 

Medd, 154 prolongamento .... side (Scotch); long. 

rto mete ; mati (Sans.), he measures or metes 

Medd, 154 misura di grano . . < (Dhatus, 98) ; mad, Sans, root, weigh; a 

L certain quantity. 

{tassa fatta, sopra, una^i a ticket, to let, or sell, to set, idem (Scotch), 
cosa vendibile J to set forth, to notify. 

. . ,. f Hence possibly the Rabbit, the most prolific 

Rabba, 171 nudn,multiphcare,augere^ «.,,..., 

L ox domestic animals. 

Raba, 171 clausura a rabbet, in carpentry. 

°' U 171 timor ex commotione . . rashness, a route, a rush, or sudden flight. 

Raase .J 

{sacked, seic (Irish); a combat; sag'h, Sans. 
. . . 
root, injure. 

Sehmu, 176 porzionesua,seAemEtrusc. share? seim (Irish) single, some. 

'balza,precipizio. Ildeclive 
del monte Pellegrino 
vicino a Palermo in Si- 
cilia vien chiamato giar- 
raffe luogo precipitoso. 



Tegrif. 



i 



the cliff. 



Taffa, 178 -. 
DefFes I 

Dahhal, 190 J 
Zebbiehh, 184 



Zannur, or~\ 184 



Qaqocc 



,184. . "I 

J 187- • / 



immerse to dip, to duck, to dabble. 

tintore dyer? dipper. 

"turner? tenon, in carpentry; hinge? T05£ 
Tzanur, Chald., verticulum, foramen in 
quo cardo januae volvitur. — Castel, 3209. 

cardo -\ \J~> Senar, Zen ar, Arab., caput fusi mulie- 

bris : all implying turning ; a snare ? a 
running noose ; the foramen refers to the 
tenon. 



Ghenep, 138 
Ghazel, 137 • 



uva 



grape. 



. . . separare gavel. 

Ghazla, 137 separazione gable. 

Sfin, ballare to spin. 

Bau or Bahau, 122 . . vacuo boss (Scotch) ; void (English). 



179 

and fabricating, the idea expressed by the Sanscrit word fcT% Pinktay, he paints 
or colours; fcJ3f^: Pinjarah, a certain colour; the root is flfZsf Pij, paint, 

Punico-Maltese. Italian or Latin. Scotch or English. 

Barnusa, 1 10 . . . cappuccio bannet (Scotch) ; bonnet (Eng.). 

f piccol demonio, o demo-~l fairv, an elf, alf, or workman [vide p. 91, and 
rerqun .....•*. c " 

L nietto J note C, p. 14), probably the Syriac \L^z> 

Faail, operarius, diarius, a journeyman ; ZfeVZ Faaal, Sam., operarius ; 7j?3 Faaal, Heb., 
opus, operis merces, from the conversion of It into L : another form of the word seems 
allied to Irish Obair (vide p. 91). 7V1Q Fual, Chald., agens, efficiens, opifex, operarius, 
Dens ; \ioli.£> Faauil, Syr., operarius. — Castel, 2034; confer p. 169. The permutation of 
R and L seems universal throughout the »vorld : Kara-kum and Kala-kum, the Black 
Desert, north of China. Fair, English, as applied to chance, is an abuse of the word ; it 
originally was equivalent to Basque Garbia, white, beautiful, pure, undented, just : purus, 
limpidus — "His soul was fair, fair as yon azure sheen" — and has been perverted to the 
import sine fraude, without cheating in gambling; fair weather, clear weather, 
anello, e perche in virtu del 
dono dell anello, se fan- 
Hhatem, 145 ... \ no le noze e divengono i 

cognati ; da anello si 
stabilisce cognata. 

Hhaten cognato "\ This is our word cousin, allied to the term 

Ilhtent cognata J used by the English sovereign in address- 
ing all adjuncts ; and probably the same with English Aunt, Scotch Anty, French Tante. 
" Coniua, Irish, a cousin German ; Ua, is a son or son's son, or daughter." Wean, Wayn 
Scotch (vide note A, p. 3, note 2 ) (Fits, French; Fitz, Welsh; Hijo, Span.; Humea, 
Basque: all from root Ua, from the double power of U or V). " And Com-ua means two 
sons or daughters in the second degree." — O'Brien. Cou-sin is not from Com-ua, but 
formed in the same way — com, con, or co, and sin, Scotch, son, English, seina, Basque 
and Sclavonic, puer, puella, filius. The \> 1?. with or without a point, is T, or TZ, or S, 
as Arab. i_jjla Tsuf and ^.Jlli Tsaf for P)>V and t\$)£.— Castel, 1486. 
The word Utieq, Utiequa, rigorous, austere, vigorous (p. 174), was probably a seat of these 
Tarsensian Cynics, or Ascetics. The Cynics and Stoics of Juvenal appear to have differed only in 
their cloak, the Cynics being the original. 

" Et qui nee Cynicos, nee Stoica dogmata legit 
A Cynicis tunica distantia, non Epicurum 
Suscipit exigui lretum plantaribus horti." — Juvenal, 13, 121. 

Vet. Schol. : " Dicit Cynicorum et Stoicorum dogma convenire, tantum veste distare. Nam Cynica 
mater ha»resis Stoica 1 ; Cynici absque pallio, exserto brachio." (The Brahminical rule.) "Horti — qui 
in hortis de otio et voluptate disputant." A fragment of a letter from Cornelius Nepos to Cicero, 
preserved by Lactantius, printed in Havercamp (Sallust, 2, p. 382), sufficiently explains the prin- 
ciples of their philosophy : " Tantum abest ut ego magistram esse putem vitae philosophiam, beatas- 
que vitas perfectricem, ut nullis magis existimem opus esse magistris vivendi, quam plerisque qui 
in ea disputando versantur. Video enim magnam partem eorum, qui in schola de pudore et conti- 
nentia praecipiant argutissime, eosdem in omnium libidinum cupiditatibus vivere." This is the 

2a2 



180 

colour, also paint or describe worship (Dhatus, 82); hence our pig-ment. j5J£J Finak, 
or Pinakj lleb., delicate nutrivit, a banquet (Castel, 3023), delicately bringeth up (Prov. 

Dew or Daemon Aschmough of the Guebres, " Qui desole le monde, qui dit publiquement cette 
loi est la parole de verite, et qui par un exces de m^chancete refuse de le pratiquer." — Zendav. 3, 112. 
These were the votaries of fortune, the Lord God, the school of the Sadducees. 

u Sunt in fortunes qui casibus omnia ponant, 
Et nullo credant mundum rectore moveri 

Atque ideo intrepidi quaecunque altaria tangunt/' 

Juvenal, 13, 86; confer p. 163, note. 

From the Opusculum Julii Exuperantii, printed in the same work, page 221, it appears that it 
was at Utica that the first ostensible impulse was given to the Purim, or appeal to Fortune, which 
subverted the Republic of Rome, by inspiring Marius (while serving under Metellus) with the 
spirit o f ambition to attempt anything, with the assurance of the favour of Fortune : " Sed victimas 
immolanti numinibus, in oppido Numidarum, cui nomen est Utica, haruspices magna quaedam in- 
pendere Mario responderunt : atque hortati sunt, ut quae vellet, auderet peteretque celsiora natalibus, 
meritisque majora; siquidem cunct a vide batur favor spondere Fortunes. Tunc capiendi consulatus 
invasit magna cupiditas." Dissension had, it appears, already been sown between the senate and 
the people : " Nam eo tempore inter patres ac populum, studio dominationis, erant excitata certa- 
rnina. 55 — Ed. Sail. Haverc. 2, 221. By traducing Metellus, and extolling himself, and putting him- 
self at the head of the people, he attained his purpose, and first showed what the favour of Fortune 
could effect in gratifying the passions of her votaries (Confer p. 155, note, and seq.) ; Marius was 
seven times consul (Confer p. 155, note ; Hor. Od. lib. 2, 1). In like manner they stimulated Pom- 
pey into action by persuading him in his youth that he was to rival Alexander of Macedon, like 
Avhom he received the title of Great, all of these tools of Fortune striving to overreach and supplant 
each other, which was considered superior political wisdom ! This man was well and briefly cha- 
racterised by Sallust; "Oris irapn bi. animoque inverecundo." — vol. 2, 113, Frag. The essential 
accomplishments for such a sphere of action (confer p. 157-8, note), Marius seated on the ruins of 
Carthage, might have taught them how completely they were the sport of the power which they 
worshipped. The Kabirian or Samothracian gods, held in abhorrence by the Maltese {vide p. 169, 
note*), were the same power,— the power, viz. whose favour or effectual grace was to be procured in 
accomplishing our desires in this world, and whose pardon might be purchased, — 6eov<> /xeyaXov?, 
6eov<; xprjo-Tovs, 6eov<s Bwarovs (Macrob., confer p. 159) ; and who seem always, like the Lord God, 
to have practised the breach of promise of their covenant (Numbers, 14, 35). "The juggling fiend 
that keeps the promise to the ear and breaks it to the sense." " Persen deinde Philippi filium, post 
inulta et varia certamina, apud Samothracas deos acceptum in fidem, callidi, et repertores perfidia?, 
quia facto vitam dederant, insomniis occidere." — Sail. Frag. lib. 4. 

The villages called Casali, are all in the Punico-Maltese called Hhal or Hha; Hhal, Tarscien 
Casal Tarscien (village of Carthage), Hhal Dingkli, Casal Dingli, Hhal San, Casal Safi, Hha, 
Ttard Casal Attard. 112, where the word seems allied to our hall; Scotch, Hall and Ha, a Ha 
house, a manor-house; the house of the Lord of the village or manor, the hall of the house, the 
public room for the vassals. 

The identity of most of these words is certainly not apparent ; but there is such a general affinity 
of import and of sound, as may readily be accounted for, by diversity of pronunciation in the lapse 



181 

29, 2\), carefully, elegantly educated; j33fl Fannek, or Pannek,delicatus fuit; N'p'JQ Fa- 
nikia, or Panikia, Phoenicia {ld.ibid.) ; DpJS Panakas, or Kanakas, Greek Tliva£, tabula 

of many ages and the effect of foreign influence on both races, and the limited extent of the popu- 
lation of Malta. In all these cases, and in the affinity in many words of the Latin and Irish, I am 
inclined to attribute the fact to the subjugation and reduction to a servile state of the same indus- 
trious people ; speaking generally, dialects of the analytical form of speech. It will be difficult to 
find such an affinity with the Maltese in any other language. Several of these words are allied to 
those in the Chaldaean tongues; but in all of them the greater approximation to our pronunciation 
is apparent. (The numbers refer to the pages of the Dictionary.)— N.B. The sound intended to be 
signified by the letter (I would appear to be a guttural: " Sottile, acuto si vocifera nella sommita 
della gola," p. 74. When the grammatical analogy of a language is lost, the influence of the ear in 
directing the organs of utterance leads to variations much greater than these. To notice only two 
instances in the same part of the world, Cacsarea, corrupted by the Arabians, ^^J Chasari ; and 
with the article Al prefixed into Algiers ; Gebal, Arabic, a hill, and Tarik, the name of the officer 
who (A. II. 92, A.T). 710) rendered himself master of the place, corrupted into Gibraltar, affinities 
which it would be impossible to distinguish, were the facts not ascertained by history. It is not 
impossible that the Hal Dinghli may be the word Inglis, the same with the Iberians or Euscal 
Dunac: " Sane cum antiquitus Iberiae nomine intellectum fuerit quicquid est extra Rhodanum et 
Isthmium qui a Gallicis coarctatur sinubus {YakaTiicwv ko\tto<; the Bay of Biscay) Hispaniae 
nomine cum tantum aceipientis qua; est intra Iberum. Priores autem eos Igletas vocabant 
regionis cultores non amphe" [Strabo, 252; confer p. 153); a name apparently derived from 
Basque, Eguillea, factor, bear-guillea, laboriosus, sedulous (the roots of Scotch, Gilly, and Irish, 
Giolla, a serf or slave, vide p. 63). — Larr. 1, 410. These are the remains of the white race, or Alps 
or Albin, who were extirpated, and the women reduced to servitude, forming the Cantabrians or 
Celtiberi : " Mulieres enitn agros colunt, et cum pepererunt, suo loco viros decumbere jubent iisque 
ministrant, interquc operandum ipsa? saepenumcro infantes lavant et involvunt ad alveum alicujus 
amnis acclinantes." — Stralio, 250. Traces of the same custom exist in America, and in the moun- 
tains between Thibet and China, as is noticed in Marsden's Marco Polo: Garbia, Basque, hombre 
bianco et vir ingenuus, a fair man {Larr. 1. 1.5!)), Garbia, purus, limpidus [ibid. 2, 45), garbi, garbi, 
pure, sincere. — Larr. 2, 45. lycXyiXec Ptolem. Igilgili Anon. Raven., in Mauritania, most likely a 
remnant of the same people (confer note D, p. 17, C, 13, B, 10). 

The TaXariKcov Ko\7ro? is probably of the same import with TaXa/craBi]?, lacteus, albidus, de- 
noting the sea of the whites, or sea of milk, from YaXa, milk ; TaXa, \€vkov {Horn.), in which, ac- 
cording to the Hindus, the churning of the ocean took place; Garvy, Scotch, dwarf; K'harbah, 
Sans., dwart. — Dhat. 32. These are the same with the Gharbies or Aboriginal race of Arabs (the 
Westerns). The Punico-Maltese deserves a fuller illustration. Lucair, Irish, brightness, Lucar-man, 
a pigmy; Luim and leim, milk; Luim-linn, a stream of milk; Luim-neac, the town of Limerick 
{O'Brien) ; Sionan, the Shannon, {O'Brien) is, I apprehend, compound ; Sean, prosperity, happiness ; 
Sean, old, ancient ; Seanad, a blessing or benediction ; Seanad, a senate (the root of Scotch, Synod, 
and Latin, Senatus) ; Seanaim, to bless. Neac is, I believe, the Irish Neoc, good ; meaning also in 
the languages of this country, a mount or tumulus, place of assembly, occurring in many names of 
places both in Ireland and Scotland. lAme-rick is the substitution of Reacd, a law (Reacdaire, a judge, 
a lawgiver, also a dairy-man), for Neoc; most probably a corruption of the word Reac, Irish, sell (a 



182 

pictoria in qua formas depingerunt hominum, tabella scriptoria, catalogus. — Castel, 
3023*. These seem to denote the hieroglyphics of the Celts and mystics, from whom 

market, meeting for public, open or honest dealing) ; An, water, also quiet, true, pleasant. These 
enslaved women, by transmitting these principles to their female descendants, seem to have intended 
to preserve a perpetual reproach to these brutal perverters of nature, by practising themselves all the 
nobler virtues which become a man or dignify our nature, and treating their oppressors as they deserved, 
as effeminate and depraved. These women, both in Spain and Africa and Ireland, appear to have 
acquired the ascendency over the men. Of the former, Strabo says : " Haec enim mulierum in viros 
imperium quoddam habent, quod non est admodum civile." — Strabo, 251. Of the fortitude and 
industry and desire to earn, of these women, Strabo mentions a remarkable instance : " that a 
person having gone to see an excavation, at which male and female labourers were employed, a 
woman was taken in labour, went to a little distance from the spot, and having been delivered, 
returned to her work, that she might not lose her day's wages. Perceiving that she was suffering 
from her exertion, and having ascertained the cause, he paid her wages and dismissed her, when 
the woman went to a neighbouring spring, washed the child, and wrapping it up in such clothes as 
she had, carried it safely home." — Strabo, 250. 

* DpJD Phanakas, Chald., also means Tabella scriptoria, pugillares, liber rationum (an account 
book). This, I apprehend, is the proper import of Tawl-burth in the Welsh laws, always translated 
a throw board (vide Welsh Laws, 1, p. 27) ; but which seem the same with the Cornish Gwyd- 
buyll, a pair of tables; Llhoyd (Cornish Gram. 236), Gwyd (Welsh Coed), wooden', Buyll, possibly 
is our word bill, an account, as we say, " a tavern bill, a tailor's bill," &c. These probably, like the 
chess-board, back-gammon board, and Scotch, Dam-brod (the draft-board), were applied to Gamb- 
ling or Purim (as they seem generally to have been) ; but as by the Welsh laws, both the king and 
queen are required on various occasions to supply certain officers of their household with new ones, 
this cannot be reasonably supposed the primitive application ; Tawl, Welsh, cessatio, diminutio 
(Davis) ; Toli, Welsh, diminuere, parcimoniam exercere, Davis (confer p. 62) ; no doubt denoting 
the toll or tax to be deducted by such officers from the possessions of the Serfs or subjects; Ola or 
Taula, Basque, Tabula (Larr. 2, 312); Taula-jocoa, Basque, juego de Tablas, scruporum ludus 
per numeros alearum: Tablas, Span., Tablac, Basque, en el juego de damas Victoria indefi- 
nita (Larr. 2, 312) ; Dama, Basque, Fcemina elegans speciosa; Dama, Damea, Basque, en el juego 
de damas Regina in scruporum ludo ; Damen jocoa, Basque, juego, de damas. — Larr. 1, 249. The 
same analogy also appears in the Sanscrit, for 3fRJT J^y^j a wife? is substituted <^"3T Dam, 
in composition with Hffrf Pati, a husband (lord), as <TSTI|cf|' Dampatee, husband and wife 
(lord and lady). — Gram. 574. The word Jaya, for a wife, seems from the root J^sT Ji (JSe), be 
victorious, conquer, prevail; 3f5Jj Jayah, victory, success. The example is Crishna CsT^ffrT 
Jayati) is victorious. This was certainly the result of one of these castings of Purim, the agents of 
Crishna being the Gopees or milk maids. The same with the Meiriones of the Welsh (vide Davis) 

and Scotch Cow-clink, a harlot (vide Jamieson's Diet.) ; |3T Jry, defeat, overcome, conquer. The 

ft c 

example is the Kaliyug, overcomes religion ; U" ?f Dharman. — Dhat. 49. The word Dharma means 

justice, duty, right, religion. A variety of circumstances in the Hindu nuptial rite, and in the 

prayers appropriated to it, shows that this import of victory is implied. Notamanus explains the 

Hindee word Musnud, " Throne, never used but by bridegrooms and kings." — Seir Mutaq. 2, 235. 

By the Hindu law the way is to be given by every person whatsoever to a bridegroom returning 



183 



all this artificial or recondite language, beyond the reach of the vulgar, seems to have 
arisen : "IW£ item dicitur tabula, quae in publico loco suspensa, memoria rei alicujus 

from his wedding. There seems little reason to doubt that this Jeu des Dames, referring to the 
Trois nobles dames of the Druids or Celts, is what is meant by these Throw boards : 

* * * "Faciles Nymphae risere, Sacello."— Viry. 
(Confer p. 4.5 ; Eel. S, 9; and Juv. Pralia Quanta, &c, p. 134, note). The Basque word Dama, 
en el jucgo de damas, kegina, means also duella, aiza dama, Ba., Soplar la dama, Span., Duellam 
exsufflare.-W. 1, 24!), the Irish name for them, Beartrac, a pair of tables or chess boards; 
Beartar, a cast or shot {O'Brien), being apparently one of the witticisms of the worshipful objects 
of adoration of the merry religion, against these Caussidici Britanni reduced to servitude, and 
humbled; Beart, a judgement; Reacd, a law or statute; Lat., rectum; Reacdairm, a court of 
judicature. After the revival of the study of Jurisprudence and the institution of Courts of Law, in 
Gaul, in some of their revolts these Celts murdered the lawyers, saying " Vipers, cease to hiss." The 
laws of the twelve tables show the original connexion of these boards with the established law. 
These tables would appear to have been especially the records of written characters : Tabula reperte 
sunt literis Gratis confectae, Cajs. ; some occult or recondite species of which would appear to have 
been known in the age of Cicero: " Plurcs autem nobis tradunt Hercules, qui interiors scrutantur 
et reconditas litems." Such abuses of the use of words, by their perversion by the Celts, from their 
original import, are of frequent occurrence ; Foras, Irish, a law, foundation {i.e. in truth); Feas, 
Irish, knowledge, to know; this is the Wis, Scotch, I wis, I know; Wisses, Lapland, certus,' 
Wises, wisak, sapiens, Lap. ; wise, wiseacre, Eng. ; Wisas, Lap., preceptor ; Witt, Lap., intellects ; 
Foras-feasa, Irish, history ; Focal, Irish, a word, also a vowel, Vocalis, Lat., Foras-focal, an expositor ; 
Forasda, grave, sedate; Forasdact, gravity, sobriety; Foras, ancient {O'Brien), referring to the' 
ancient people, the Pichts ; Forasna, illustrated {O'Brien); Farant, Scotch, wise, knowing; . U,i 
Farnan, Pers., scientia, sapientia.— Castel, 2, 416. This is the same import \vith Sanscrit* Guroo, 
a grave man, a teacher, and possibly the same word, from the permutation of G, W, V, and F, 
and our word wor-ship ; Your worship, and possibly worth, worthy, and the term in the ancient 
writs, to send worthy men to treat with the king on the affairs of the nation ; Gur-tu, gur-equin, Ba. • 
Adoracion, Span. Adoro, Lat. This, Larramendi derives from Basque, Gur or Cur ? ? Reverencia 
inclinacion, Span. {Larr. 1, 31); Curvature, contrar. to upright, straight; of the same import with 
Sans, root Ff5T Nam, salute, bow. The example is the disciple ; fSTJ5Jf : Sishya (namati), salutes 
the master ; 7]^ Guroo ; ^fJfT ?T Naman, a name, a noun, from ?fjr Nam, bow {Gram, 
45G) ; Lat., Nomen ; we use the word a great name, for a great reputation, glory, as do the Hindus ■ 
Namdar, dispenser, giver of reputation, Hind ; (fountain of honour, also renowned) Ff'orio, Welsh, 
explorare ; Ffyrnig, astutus, vafer, cautus, versutus, item atrox, ferox ; Ffyrnigo, vulperare, astutes- 
cere, item ferocire (this is the root of fornix and fornication) ; Ffortun, Fortuna, Ffordrych, prosper 
{Davis) ; from this use of the word force, compulsion, viz. Scotch, Gar ; Guerre, French ; War, Eno-. 
has been derived the motto of some of the Scotch Dunie Wassal or noble families allied to the 
Celts. " Furth, fortune, and fill the fetters;" Mars, Mars belli communis, phrasis usitatissima, pro 
fortuna belli dubia {Ker. ; confer p. 'JG, note) ; the principle of kidnapping being derived from these 
ancient enslavers. These words are all opposed to providence, design, right and reason, the 
English phrase, "right reason," identifies in the expression, the ancient conformity of these words. 
Cicero uses the word exactly to denote the doctrine of the Atheists, who asserted that the universe 



184 

conservator ac propagatur." — Constant. Lex. 2, 469. The intention of all these sacred 
or recondite languages was to place knowledge, or the semblance of knowledge, beyond 
the reach of those who relied on reason and the interpretation of nature for information, 
and induce them to seek for explanation from a mystagogue, which was only attainable 
by initiation. |VD Faan, Heb., revelavit, revelans occulta; dicitur vox iEgyptiaca 
<IA\I1\, interpres, augur, vates ; Arm. Vanal, Iber. Veneb, interpretari, pandere. — 
Castel, 3036; confer p. 178. From this proscription of articulate or distinct speech arose 
the sj/mbol bards in this country, who are thus defined in the Welsh law : "One who 
can symbolize arms, commendable actions and extraordinary events, so that they may be 
understood by those who observe them, is a symbol bard (vol. 2, 513 ; confer p. 165-6)." 
Uica Funukia, Syr., voluptas, deliciae ; lA*aia Fanakita, i. q. Chald. DplD Fanakas, 
tabula pictoria, tabella scriptoria, pugillares, liber rationum, catalogus {Luke, 1, 63), a 
writing table : uCiioa Funiki, Phoenicia. — Castel, 3035. These words, [ apprehend, 
connect with our word Puny, little (a dwarf), a pony for an under-sized horse; a fini- 
kin fellow, Scotch, a frivolous coxcomb, j^j Fanak, Arab., molliter, delicate habuit, 
educavit ; i'juJu.i Feneketon, Phoenicia {Castel, 3024); according to Shakespeare's 
Dictionary (p. 1266), Fanu in Hindee, science, skill, sagacity, art, artifice. The affi- 
nity of these words, with the import of the Latin Lautus, which means delicate fare, 
exquisite cookery, luxury, refinement, delicacy, accomplishment, as applied to a man, 
make it probable that these words, as descriptive of language, denote its being a 
polished speech : "Homo lautus et urbanus " [Cicero), where it is evidently opposed to 
Agrestis : " Nihil apud me lautum, nihil elegans, nihil exquisitum, ne magno fere qui- 
dem quicquam praeter Iibidinem sumptuosum." — Cicero. 

It remains to be shown that this polishing of language is referable to Spain. The 
portion of the Iberians, the ancient industrious race of Spain, who refused, like the 
Scotch, Picts, or Alps, to intermarry with the Celts or nobles, and maintained a bar- 
contained no evidence of Divine wisdom, but was " Fortuito, atomorum concursio." The Welsh 
word Ffur, Vir sapiens, doctus, cautus (Davies), appears to have an equivocal import between the 
words, and allied to Latin, Fur, a thief; Furtive, clandestine. The Irish Foras seems the root of 
the Latin Forum, a market-place ; and Forum, a Court of Law, open dealing, or transfer of right by 
an exchange of equivalents, resulting from the division of labour, by which one man supplies his 
various wants by the purchase of the superfluous fruits of every description of industry, beyond 
the consumption of the producer, publicly offered for sale or barter, being the foundation of legal 
acquisition. The perception of right is the characteristic of man as a moral being distinguished 
from the brute creation; React, a just law, Irish; Richt (guttur.), Scotch; Right, English; React, 
Irish, a man; React, Irish, power, authority (O'Brien), viz. the natural power of reason, evi- 
dence or demonstration enforcing assent ; Reactaire, a lawgiver, a king, a judge ; Reacam, Irish, to 
sell; Reac, sell unto me; ^£cf Ryta, Sans., right, true (Gram. 5); Arret, Zarret, Basque, per 
fas aut nefas. This is one of the words which show the identification of truth and justice with 
the speakers of this primitive form of speech, a right line, English and Latin, for a mathematically 
straight line. The primary import of the Latin word Rectus is, I apprehend, the same ; Rectus pro 
simplici, candido, non fucato (Ker.), mathematical direction, or extension towards any two points. 



185 

barous independence, had given their name to all Spain ; and by the ancient poets, 
Spain is almost always designated Iberia. Virgil, however, appears to notice the race 
beyond the limits of Spain: "With good watch dogs," he says, "you will have no 
occasion to fear either thieves or wolves." 

" Aut impacatos a tergo horrebis Iberos." — Georg. 3, 408. 

By whom I suppose he means the people like the Tinkers, Cairds, and Gitani of Spain. 
Jamieson renders the Scotch word Tinker a Gypsey ; and the Basque word for the 
Spanish Gitano is Igitucoa, Asia Gambaria.— Larr. I, 396. These seem the people 
dispossessed of their lands, to which they conceived they retained an indefeasible here- 
ditary right, and that by robbery and plunder they were only recovering their own ; 
it having been a principle of this primitive law that the rightful owner mi»ht follow 
his property wherever it was, and recover possession ; and this they attempted to effect 
by what means they could. 

" llorrida prsecipue cui gens, assuetaque multo 
Venatu nemorum, duris /Equicola glebis, 
Armati terram exercent, semperque recentes 
Convectare juvat praedas, et vivere rapto." — Virg. JEn. 7, 746. 

By the ancient prose writers Spain is designated Hispania ; a Spaniard, Hispanus; 
\*±2im\ Aspania, Syr. (Rom. 152, 48), Spain; l. i°im\ L'Aspania, into Spain (ibid. 
v. 28) ; and this is evidently Basque, meaning the adorned or polished language. 
•Hitza, Basque, vocabulum ; Hitza-quia, Basque, vocabulario, diction -ary. — Larr. 2, 
311. ApAiN-du, Ba.,adornar, Span., Lat. adorno ; Apain-dua ornatus, Apaintzea ador- 
narse (Larr. 1, 31 ; painted); Apain-gueta, Apain-garria ornamentum, Apain-duro 
ornate (Id. 2, 131), presenting, 1 apprehend, the etymon and import of Hispania and 
His-panus; IIitzapaindea, Basque, composita locutio. — Larr. 2, 145. For the 
word Apaindu a synonyme is llini orno, adorno, exorno; Ifiriia ornatus (Larr. 1, 
31), allied to our ward jine, fined, refined, and Heb. pJ2, delicate nutrivit ; a finikin 
fellow is a Scotch phrase for a fine gentleman, a frivolous fellow, a Fop ; this word is 
Irish, Popa, a master (O'Brien) ; Spam-pupa, a champion ; Sparn, a quarrel (O'Brien), 
a title assumed by these Ajrican conquerors, who were absolute masters of all Ireland; 
and of our words Puppet ; and Moppet for a "doll of a woman," insignificant except as 
to station, as used by Shakespeare: "they would make the queen a very pretty 
moppet." Dr. Jamieson states that the Orkneys were inhabited by two races of 
people — Pechts and those called Popa, who were, he says, Irish priests (vide note A, 
p. 4, note). These are the same with the people of Lud or Sora, Apollo or Abaddon, 
and I believe the Proper Salii or race of French lords, the Sig-mundr of the Edda. 
Sic-ambri; Fulla, Irish, a lie, falsehood, or untruth; Gan, Irish, without, in old parch- 
ments ; Can and Cean Id. Sans, French ; Sine, Lat. ; Gan-fulla, Irish, sincerely, i. e. 

2b 



186 

without guile ; hence to fool, a fooler, &c. ; Deide, Irish, two things, can-did, without 
duplicity, uncoloured, or unalloyed, sincere; Lat. sine-cera, without wax: 

" Purissima mella stipant." — Virg. Gr. 4, 163. 

(Confer note A, p. 3 and 5, and note 5 , id.) (See the Basque, p. 57.) Poliac or Chora- 
dantza, Basque, tripudium ad instar amentium {Larr. 1, 374), Chorea, Lat. (Poet), 
saltatio, Cic, Saltator-trix : barbari chorisatorern et chorizatricem appellant, Ker. (vide 
p. 124, note). This is the origin of the name of the very old Scotch family of Ful- 
larton ; Fullar and Dunie, whom the ancient genealogists identify with the Mac Louis, 
or Mac Ludowics, who they say are the French, the Wik or warrior Luds (vide note 
C, p. 12, n. \ p. 117) ; the same with the Danan Dee, the Danes, De-iltre, Druid 
idols; Dana, bold, impetuous; Dian, violent ; Deine, comp. violence ; Deineas, vio- 
lence (Scotch, to ding) ; Deineasac, fierce, cruel ; Dan-fir Danes, Dan-air, a foreigner ; 
Dan, fate, destiny ; Dan, work (O'Brien) ; these were the task-masters to the work of 
iniquity, the Gol, Gal, Wal, or Celts (vide p. 106, note) ; Danaigim, Irish, to dare, to 
adventure, the adventurers, the votaries of destiny, chance, or fortune ; Deime, dark- 
ness ; Deime, lack, want; Deime, protection; Deinmeac, void; Deinmin, a vain 
fellow. — O'Brien. The Dis, Ditis, or Pluto, Blot-cocA.-, High Priest of blood, Scotch, 
(vide pp. 44 & 134, note), the Danes or Cimbri; "Nunc parva civitas, sed gloria 
ingens." — Tacitus. The Dyfn-wal, Damnonii of this country ; Dumnonii, Ar-morici, 
or Bretons on the opposite entrance of the channel in France, Pomeranians, people 
of Dantzic or Ge-danum, all denoting sea-men, and pirates, or rievers. Probably the 
Salii also : the dancers and votaries of Mars, the priests or bards of the cowl and kilt : 

" Gallia Santonico vestit bardocucullo, 

Dimidiasque nates Gallica palla tegit." — Martial. 

The same probably with the Santons of the Moors of Africa (vide pp. 39, 134 & 185). 
The Francs are the Serfs, the adherents to Briga, our word free, the Albs. The 
anonymous geographer of Ravenna (at the end of the 7th century) indicates this — 
" Nortmannorum patria, quae et Dania ab antiquis dicitur; cujus ad frontem Albis. 
Maurungani certissime antiquitus dicebatur (ungr, the young, stirps, progenies of the 
Moors), in qua Albis patria per multos annos, Francorum linea, remorata est (lib. 1, 
p. 24). The Salii were the Solymi or Lords, Sic-ambri* : " Aucun nom ne fut 

* (Confer Sahhtu Pun-Maltese, p. 178.) In some of the northern languages Sig means a sword, 
off. sickle, scythe, cutting instruments. <UJ3 Syga, iEth., caro. Plane ut Heb. "ItiO Bashar (confer 
pp. 74, 131, note) ; ^JU^P: Sygaia, carnalis, pudendum (Castel, 2465) : to this root the Syrian \ao*\ ^ 
Sagazikia, Segastanus, ex Segasto quce regio est ad orientem Persies (Fars.). ^cj^*^ J^ Al Sasjazi, 
quod refertur ad Segastani clima ; ^j&~~t Sasji, socius et amicus, sincerus (Castel, ibid.); ^oom\^sd 
Sigaius, nom. regni ; ^~«.a> ?iga, murus absque caemento (Castel, 2515), (possibly Cydopian walls : 
•^^ Lop, Syr., conjunxit (Castel, 1892). This is, I believe, the origin of the name of Sichaeus, or 
Acerbas, the first husband of Dido or El-isa, the priest of the Tyrian Hercules. This country of 



18? 

aussi .listing^ cl.ez les Francs que celui des Salii. On sais que sous le gouverne- 
ment francois Terra Salica designe un privilege d'ancienne possession, et que d'etre 

Seistan or Sijistan is the scene of the Heroic history of the Persians, where they place the Pahluwans 
In this it appears two races existed, which see.n the same with the White Serfs and Black Lords. 
JCL^j^ Sistan, Pes., nom. regionis ubi Rustam habitavit.— Castel, 2, 359. This word is the same 
with our Rustic, Latin Rusticus, ruricola, agricola ; J^ Rusthani, Pers, agricola, rusticitas, pa- 
ganismus,hab,tat.o pagi, vita in eo;^, Rusthar, vilUcus, pagi incola, paganus; \^. Rustha, 
forum (venale) ; 2. Turcae, praesertim in mapalibus et pagis degentes ; 3. Incoke pagi; 4. Re-io 
cultos et habitatos pagos habens, paganismus.— Castel, 2, 298. These latter are the Jums of the 
Curds, as described in Ebn Haukel, translated by Ouseley, and the Hordes of Tats, and all the in- 
dustrious races driven into the desert, or carried there as captives, before the emancipation effected 
by Rustam. This country was held by those called Sam Neriman, personified also in Persian 
fable as another hero : Sam, arcus coelestis, Iris, nom. filii Noa3, nom. patris Zal, et cum Uj, j 
Neriman, ante Rustem in Systan.— Castel, 2, 324. The word Sam probably is the Sanscrit (an 
indeclinable particle) ^Jf Sam, together, opposed to the particle fq" Vi, disunion (di-w-sion), 
and is rendered by the Latin Con, Com, Col (Gr. 554), denoting the adhesion of a part of these 
Serfs to a portion of the Pahluwans (confer Paklui, p. 16) ; in like manner the only name, I believe, 
by which the Hindus recognize themselves is Sam-Bharata ; the Neriman is from the Persian 1 
Narm, or g^J Narmeh, mollis, lenis, et remissus, mansuetus ; Jj, *,j Narm dil, cleraens, misen- 
cors (Caste/, 527), ad verbum, tender-hearted. This is the attribute of the Buddha (with a com- 
plexion between white and ruddy (a Persian), placed about 1000 years after the Caliyug, corre- 
sponding with the epoch assigned to Feridun; these had been preceded by the Blacks, the^Kirma- 
nians, probably the Belooches (vide pp. 79, 85, note). jxX^ Rustha-ghir, qui malum facit. 
operatur ; Arabs niger, JCthiops, Abassanus.— Castel, 2, 298; confer pp. 70, 73, note. These are 
the especial objects of abhorrence to the Guebres or Eeranians : " l'infernal, l'impie, le noir, les 
Arabes du desert. * * Lorsque Feridun a parut il les fit fuir des villes de lTran, et les 

obligca d'habiter les bords du Zare (the Red Sea, probably the Mount of the Lord, Horeb)."— Zend. 
3, 397 5 confer pp, 17, 70 & 86, note, jj^ Ghir, Pers., captor (to grip) ; \ J j£ =) Khira, or L k^ 
Ghira, retcntio, qui valde tenet, qui tenetur, et captivus ; Jj£» Khirawar," qui virile membrum 
magnum habet.— Castel, 2, 487; confer Mizunin, p. 80, note; vide Walt al Gahad, p. 44, note. 
The heaven and hell of the Lord God seem both in this world and the former to have 
consisted in the indulgence of the lusts of the flesh (vide p. 46, note). JuJ Kherman, plur., rov 
pj Kharam, nobilitas, magnificentia, bonitas. These are the Carians who cut their foreheads 
(allied to the Sadducees), and I believe the Raja-putra (descendants of kings) tribe of the Hindus, 
the inauguration of the chiefs of whom, was always by receiving a Tica (or paste mark between the 
eyes), of blood drawn from the hereditary head of the whole race. The Sichaeans or Sighasans seem 
the same people : |OD Sachin, Chald., culter, gladius ; 'DD Sechan, caenum, lutum (confer p. 97). 
taa^ Sacham, Sam., finivit ; app. consummavit, devoravit, perdidit ; x^H^A Tha-Saehamu, con- 
summaverunt iniquitatem.— Castel, 2525. It is from this that the Sedge, Scotch Segg, and the 
Leek, for the plant of the Cimbri or Welsh, and all the plants of the Gladiolus tribe derive their 
designation, and Latin scirpus, which, I believe, is our word scrape, that on which we scrape or wipe 
the feet (a Bassmat, Scotch) ; the emblem of the sword of the Lord God, or the destroying Jonah, 
or pigeon, the irrisores and Kadeshim {vide pp. 41 & SO, &c.) ; hence our phrase to get into a 
scrape, a scrape that you cannot get out of. |V")^JD Sagla-riun, Chald., vox ficta risus causa (vide 

2b2 



188 

issu des Saliens fut un titre de noblesse." — D'Anville. The affinity of all these races 
is evinced by the notices of the Poets : — 

* * * * Ubi Britanni, 

Albaeque gentes habitant martiorum Germanorum." — Diom/s. Per. 

" Ante ducem nostrum flavam sparsere Sicambri 
C&'sariem, pavidoque orantes murmure Franci, 
Procubuere solo * * * * 
* * * * Latisque paludibus exit 
Cimbrus, et ingentes Albim liquere Cherusci." 

(confer p. 74). Claudian, de 4 Consul. Honorii. 

However national limits of territory may have distinguished the population of coun- 
tries, the ancient diversity of race by this enslavement by the blacks is everywhere dis- 
cernible. The Nortmani in the same manner comprehended the Danes and Swedes, 
the Blacks, and the Swains, Swans, or White Serfs: "Eginhard s'explique assez 
clairement sur la contree d'ou ils sortoient; Dani siquidem," dit-il, " et Sueones, quos 
Nortmanos vocamus, occupent les rivages septentrionaux, et les isles d'un grand golfe, 
qui de l'ocean occidental s'enfonce dans les terres vers 1'orient." — D'Anville. Ficim, 
Irish, to fight; they fought four battles with the Picts Cruitnib (O'Brien); Peige, 
Irish, a warrior, champion, a slaughterer. ■ — O'Brien. The people of this country, from 
the admiration for lords and heroes, have always very absurdly been disposed to value 
themselves on an ancestry different from that which they were justly entitled to claim. 
O'Brien says of the Irish family of Stacks, who traced their descent from the strong 
Bownians, "not considering that the Danes (from whom he derives them) are more 
respectable in point of antiquity ." (O'Brien Voc, Pobul an Stacatz.) The people of this 
country are the descendants of the race who always stood "for God and the Right/' 
and earned their bread by honest industry, till they were overpowered and enslaved by 
Cannibals, mystics, and the subverters of nature, to whom they were compelled to 

p. 76, note); \t\^so Sagalatha, Syr., juncus palustris, scirpus. — Cast el, 2466. This distinction 
has been so much preserved, that almost universally in the east the Mahommedans and Guebres 
do pray, or ought to pray upon a carpet: "Tapis utile marque de Zoroaster." — Zend. 3, 529. It 
is this circumstance that has consecrated wool in the imagination of the people of the East as a 
source of purity and as a covering for sin {vide p. 103 and 130, note; vide note A, p. 2). It is to 
this that the mother of Moses, "taking for him an ark of bulrushes, and daubing it, and placing it 
in the flags by the river's brink" {Exod. 2, 3) ; "And their sending ambassadors by sea, even in 
vessels of bulrushes (symbolically), to a nation terrible from the beginning, and meted out and 
trodden down" {Isaiah, 18, 2) refers. Our word Flag seems to imply the same import: "See 
ye when he lifteth up an ensign." — Ibid. The tilting with bulrushes (the game which children in 
Scotland call playing with Kemps : vide note C, p. 12), and Homer's fight between the Frogs and 
the Mice (the real conflicts of the Lord of glory) ; Osiris, and the Miles Mithraicus, is a strife more 
disastrous and more tragical to mankind than the slaughter of Cannae, or the ruin of Troy (confer 
pp. 127, 128, 76 & 182). 



189 

yield, but never submitted, asserting- their rights whenever Providence accorded a 
moment propitious for the effort. The Lugdanians of the Irish, and the Gallia Lug- 
dunensis, or Celtica, or Comata {vide p. 14), seem to me all to denote the people of 
Lud and Sora ; the G being- a substitute for a second U, Luud*. When the Danes 
were last masters of this country, if an Englishman met a Dane on the road or a bridge 
he was obliged to draw up on the side, and stand with his hat off till the Dane was 
completely passed, a renewal of an ancient obligation to such salutation, claimed and 
enforced also by the Nairs or swordsmen of Malabar, who used instantly to cut the 
man down who failed to render it. These are the Solymif, the Israelites, not the 

* Lua, Irish ; Lhu, Welsh, an oath (a lie) ; Luad, motion ; Luadaim, to speak or hint (O'Brien), 
i. e. not to speak plainly, but by innuendos ; Luaide, coition, copulation (O'Brien) (Lewdness); 
Luamain, a veil, also a stirring, being in motion ; Luan, a lad, a warrior, or champion, also a son ; 
(a Loon, Scotch, in a bad sense ;) Luanai, Irish, fetters, or chains ; Luat, the foot {vide p. 76, 
note; O'Brien) ; Luact, Luata, dust, ashes (O'Brien; vide p. 124, note), TV\b Luuh, Heb., mutuatus 
est, mutuo accepit, covenanted, (to lend; to lend himself to a bad purpose), adhaesit, adjecit, comitatus 
est ; Ex. " socii instar ac comitis suavissimi, adstabit, succurret, et conducet eum." niph. adjunxit se; 
adjunctus, associatus, copulatus fuit: from this they derive |rH7 Luithan, Leviathan, Bakena, castus, 
Crocodilus; (vide p. 44) et »17 Lui, Levi, the Levites: Quasi filii conjunctionis arctioris ; these 
filled all the offices in the Temple, down to the cleaners of the utensils, door-keepers, and flayers of 
the victims: His ministrabant Nathanaei, casdentes ligna et haurientes aquam (vide note C, p. 14) ; 
wqW Lui or Levi, Levi ; L.a\ Luia, Levia, socius adhgerens, comes ; j.*o^ Luuia, Luvia, Levita ; 
JZ.aa\ Luutha, or Luvatha, societas (Scotch, loveite, law-term for English cousin, adjunct: vide p. 
179) ; ,/UcA Luithan, Leviathan, Leviathen, item Diabolus Sathan (Castel, 1884); tON7 Lat, Heb., 
operuit, obinvolvit, tcxit ; ltDtf7 Latu, latuit (Castel, 1845); D17 Lut, Heb., abscondit, involvit : 
£07 Lut, absconsio, pi. W121 Lutim, incan tationes, quod occulte fiunt, Chald., Sam., Syr., maledixit; 
9C^TZ Luteh, Sam., ostium (Gen. 19, 9, 10), door; \s\ji Luat, Arab., rem habuit cum mare Sodomi- 
tarum more (conf. 106, n.); la.! Lut, Lot, id. item maledixit, execratus est; LU! Liat, id. AkjJ ^1?juL 
Shaitan Litan, malcdictus, Satanas, diris devotus (de homine scelesto). — Castel, 1886-7. These words, 
and tDD7 Latat, maledixit; U Lat., Arab., semet texit, velavit, texit, operuit, occlusit ostium, dene- 
gavit rem jure debitam (Caste/, 1913) refer, probably all, to an original root denoting this system of 
depravity (confer p. 82, note); Nl37 Lata, Hebrew, Lacerta; Chald., maledixit, abscondit, occultavit; 
HNt07 Lataeh, Lacerta (Castel, 1914;, of the same import with the Crocodile; ~P7 Lud, fil Sem 
(Genesis, 10, 22; Ezekiel, 27, 10); DID 1 "117 1 D"lD Pharas, and Lud, and Phut (id. 30, 5); 
117 1 DID 1 BJID Chush, and Phut, and Lud. These seem all to denote the Africans. I doubt 
if the Pharas means the Persians or Eeranians ; and rather believe the Pharussii of Africa : " Tyri- 
orum habitationcs, qua; nunc desertae sunt, urbes non pauciores ccc. quas Pharusii ac Nigretes 
exciderint (Strabo, 1182; see Aldrete). And it appears from Sallust, that the African accounts in- 
terpreted to him from the Punic writings, identified these people with the Persians, as they did the 
Moors or Mauri with the Medes ; for Persa2, both Mela and Solinus have Pharusii. The Armenii of 
Sallust are probably the Garamantes, an agricultural people. ^«j Pharusha, Persian, venditor. — 
Castel, 2, 417 ; confer 183, note. 

t Homer de Bellerophonte, Aevrepov av ~Eo\v/j,oiai fia-^eaaaTo KvBaXi/noiac ; next he attacked 
the glorious So/i/mi. — Iliad, 6, 1S4. Bellerophon is the Hindu Parasu Rama (though wholly mis- 



190 

Hebrews, who were a part of the subjected Iberians, which is the import of the ex- 
pression of Shorn, the father of all the children (conf. p. U7)ofEber; *)&*& bD 'UN UW 

placed in the Greek chronology), who exterminated the Kshatriyas, or race of warriors. The 
etymon of this word Bellerophon seems to me perfectly correctly stated by Constantine : fieWepa ra 
Mala, mule Bellerophon, quasi Malorum occisor (Lex. 1,304), item /3e\\epo<£ovT?79, quia Chimseram 
interfecit. This Xi/j.aipo<; is represented as a Lycian pirate. These Lycians are from Avkos, a wolf, 
vir Lupus, a cannibal robber, in the figurative expression of almost all languages, ravenous, as 
famished wolves, all-devouring ; of the same import also with the crocodile or fish. According to 
the Edda the final consummation of all things is to result from a contest between Woden and the 
wolf, who will devour him and everything else. Hence probably the Latin Lucta, Luctamen, and 
Luctator for a champion, and Luctus, grief, the wolf-gangr. of the Edda : ^i/z.aipo?, Hircus, Caper, 
means the Gait or Goat, because it can go any where on the steepest rocks, &c, but it denotes as 
the Latin Dama, a Doe, the dames or ladies (vide p. 182, note). Hence Pan, ^Lp.aopofiarr}^, initor 
Capellarum. In the Edda, the appellation a Doe or Capra, is constantly given by the female 
magicians or Runkonstr, to each other. Jliw Saghalon, pulli caprearum : per eos formosse de- 
notantur virgines, uti et per "1"TNKJ 7tt Al Gaadar (Castel, 2503) (kids, goats), alluding probably 
to the servitude of deflowering the women (confer pp. 89, 90, note). These appear to be the same 
people with the Geryon and Cacus of the Latins, all represented as Triform, and the same with 
the Alexandrian Trinity of Serapis ; ^JXsSi Keikaniehton, Arab., is rendered by Castel, Pirati, 
i. e. Stercus Caprinum : kukov, Malum, malevolentia, to kcmov, clades, pernicies, scelus, miseria, 
detrimentum, damnum, lues (Constantin. Lex. 1, 15) ; KaK0T)dr)<;, Malignus, morosus, KaKop,a^ea>, 
improbe pugno ac subdole (ibid. 14); icaicoppacpia, Machinationem malam consuere et machinari, 
Kaicoppafykes, pro malorum machinatores, dolorum consutores. — Ibid. This figure of speech is uni- 
versal in the East and corresponds to the Volva Smithr, the forger of calamity of the Northern 
Mythology. The Greek fieWepa is, I conceive, from the Sanscrit Bala, oppose the growth of corn, 
the Pahluwans or Compellers ; Fal, Irish, a king, a great personage ; Falla, dominion, sovereignty ; 
Fallamnains, to rule as a king; Fallamnaed, dominion; Fallamoras, a kingdom or dominion. — 
O'Brien. Probably the Belinus, an object of worship in these islands, as may be seen in Gruter's 
Inscriptions. These connect with the 

"Nam quid de Tritico referam domitore Chimeras?" — Ovid. 

The Fal. or Bal. is the element in the Carthaginian names, and Bel. the Jupiter of Babylon (not 
Baal). The Solymi are of the same import originally, I believe, with Shaul and Paul ; Abaddon, 
the Abyss ; N>7"J^ Shalia, Chald., Vastitas, vasta et subita pernicies (Castel, 3761) ; nAfl Shalaba, 
/Eth., Spoliavit, rapuit, abstulit (id. 3759) ; 7/£^ Shulal, Heb., spoliavit, praedatus est, rendered 
(Ezekiel, 29, 19; Ruth. 2, 16) <rv\ea), Gr., deripio, tollo, laedo, noceo (Castel, 3757); JWiA 
Ashalala, ^Eth., Abstulit, vi orationis fascinantis (Castel, 3758) ; >oX» Shalem, Syr., Completus est, 
expiravit, mortuus est, mandavit, mandatum dedit ; D 7fc^ Shalam, absumptus, consummatus fuit ; 
^S2 m Shalam, Samar., mors ; Dwt^ Shalum, Heb., pax, incolumitas, tranquillitas. The conditions 
on which this was accorded are very distinctly stated : pax prasdicabatur septem populis his condi- 
tionibus; 1, ut reciperent 7 praecepta Nose; 2, ut fierent tributarii; 3, Israelitarum servi (Castel, 
37G5); Stfty Shal, Heb., Petiit; nbtiW Shalah, Petitio (Sam. 1, 17; Esther, 5, 6); Shal, imper- 
tire : (Psalm 2, 8) " Ask of me, and I shall give thee the heathen for thine inheritance, and the 
uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron ; thou 



191 



Shem Abi Chal Beni Eeber or Gaber.-Gen. 10, 21. As I before remarked, I believe 
the word Ab or Abu does not mean progenitor, original stirp, or race, which is almost 

shalt dash them in pieces like a potter's vessel": a passage erroneously applied to Christ. This is 
not what was meant by the Son of God, but the Son of the Lord: (v. 7) "The Lord said, thou art 
my Son; this day have / begotten thee ;"-the origin of all the dogmas of Christ being begotten by 
a procreative act, which here refers to the fabrication of the king on the holy Hill of Zion (Olympus) 
the made man, the Supreme ruler, Lord of the world. It is only applied to Solomon, Achas, and 
Messia, by which last, the Jews understand the Columna Mediationis {vide p. 88, note, p. 95): 
"Salomo, Achas, et Messia tantum, quibus hoc dictum" {Castel, 3666); and is used 'also for 
Salutavit {id. ibid.), all evidently denoting supreme worldly power, from which everything was to be 
begged, implored, or purchased : " Who is a God like unto thee that pardoneth iniquity, and passeth 
by the transgression of the remnant of his heritage" {vide p. 167, note, for the doctrine of the Sad- 
ducees) ? The consequence of this restoration of the Israelites to the favour of the Lord, was to be, 
that the nations shall « Lick the dust like a serpent; they shall move out of their holes like worms 
of the earth: they shall be afraid of the Lord our God, and shall fear because of thee."— Micah, 7. 
This is the condition to which the Dwergr or Pygmies were before reduced. The rod of iron is 
probably the same thing with the Hharuth or Pivot, the Chacra of Crishna; ZoXv/jloi, Gens, circa 
Ciliciam ; XoXoi, Soli urbs Ciliciae ; ZoXos, Discus, massa ferrea, Greek ; ^04: HabSra or rb4 Hhara, 
Mth., Ivit,ambulavit,discessit; rf>£r: Hhuruty, /Eth., gressus ; rhTO° Hhawaraja, Apostolus' 
missus, ministri evangelici, ab eundo nomen habent {Castel, 11 73); apparently allied to our word 
herald, a messenger; heraut, Fr. The Achas is, I conclude, the TI1N Ahhaz (2nd Kings, 16), who 
declared himself the servant and the son of Tiglath Pil Ezer (the help of Pul or Palus), and who sub- 
verted the Tyrian rites as established by Solomon : » And Urijah, the priest, did according to all that 
king Ahhaz commanded {ibid. 16); ^H,: WV: Ahhiize Chuylu, Mth., comprehensor omnium Omni- 
potens {Castel, 84), irresistible possessor of the whole, Greek Pan. These required salutation as the 
obeisance or acknowledgement of submission ; D 1 ?!^ Shalam, Heb., salutavit ; >aX« Shalam, Syr., 
salutatio; tiVl <&: Thashalama, ^Eth., salutavit, dixit alicujus n <V° Shalamy; AH: riA^ Aba 
Shalamy, nom. Clarissimi doctores apud iEthiopes {Castel, 3767), your worship, your reverence; 
D7fc^ Shlam,Chald., salve, doctoribus magnatibus et principibus duplicatur, pax vobis reges, pax vobis 
reges.— Castel, 3765. This is the only import of the word in the Punico-Maltese Dictionary : Sliema, 
Salutazione voce frcquentata in tutto Oriente e Barberia, Salam Alakum, Dio vi salvi, la risposta, et 
Alakum Salem Dio anche salve a vol—D. Punic-Malt. This is Arabic, and like the Maltese, does 
not imply subjection, but equality. This is the Hindu Salam, and appears to be ancient, because 
one origin assigned to the name Calanus is, that it was not a proper name, but a sobriquet given to 
him by the Greek soldiery, from his term of salutation while he walked about the camp, which can 
only be referable to the word Salam, or more correctly, the respectful term of address ; crTSTTrK 
Kusalan, welfare, happiness {Gr. 486), directed in the laws of Menu to be used as a salutation. 
The old Scotch salutation, from a cultivator, farmer or peasant, to a superior always was, " Your 
health I wish"; to an equal or friend, " How's a wi' ye?" It probably is from the root jrj^ Sal, 
synon. ^J^T Sla g'hay, applaud, laud, approaching to the Maltese and Chaldcean ; and to the 
Latin Salve or S[fJ"^ Sal, root, applaud, which makes SJJcTjFT Salatay. This seems our 
word salute; Salaiin, Irish, to wait on, to follow {O'Brien), " At your service sir." The Latin Yale, 
Salve, seems to refer to the same predominance, the vale, prevail, is the same word used as an adjec- 
tive, valens: " Robustus et valens et audax satelles " {Cicero), Bal, Lord: " Lictores valentissimi 



192 

always, if not always, denoted in the East by mother, and the collateral races by sister; 
but cause, source, origin, that which gave occasion to, made or produced ; both that and 
(he word Ben, Aben, or Iben, a son ; J"D Beth, Bethi, a daughter, being allied to or 
derived from the root of HJH Baneh, asdificavit, extruxit, et Metaph. liberos procreavit 
(vide Cas/cl,316) in theChaldrean, Ben, nee tantum de animatis, sed de inanimatis, ut 
mantis filius (Ben), mallei (Palish, ibid. ; confer p. 25, n. *). The same with the Solymi, 
or Israelites, the glorious. HtttP Shameh (from which Castel derives D5^ Shem), fama, 
decus, gloria viri ; DUfH Heshem, viri nominatissimi ; D^ Shem, Chald., gloria, decus, 
fama. o£c* Shama, Syr., nominavit ; >o* Shem, Syr., nomen ; i3»* Sham, Samar., 
gloria, fama, decus, Deus. The word seems by antithesis our shame (the same word 
being in a great number of instances received in directly opposite senses, per antiphra- 
sin), and is used in both senses, a good or a bad name ; as by Cicero, the word Famosus 
is used for infamous ; but by Horace, an Epicurean, and Apuleius, an adept, for 
famous ; with the Israelites it appears to denote the glories of the Lord God, with 
which the earth was and is full. DD£P Shamam (the common form of the radical word 
in these languages) ; desolavit, desolatus, devastatus fuit, obstupuit, demiratus est : 
DJ£>N Ashem (Is. 42, 14), desolabo ; H^^ Shameh, desolatio, stupor, admiratio, res 
stupenda. — Castel, 3770. This is the import of Shem the father (source, origin, 
occasion) of all the children of Eber, the remains of the industrious race reduced to the 
condition of serfs. 

Other circumstances contribute to coufirm this reference of the composite form of 
locution to Spain. In the first verse of the eleventh chapter of Genesis it is said, " All 
the earth was of one speech :" Heb. HSt^ Shafeh, lip. The Arabians make use of the 
metaphor, n£3J^ btt D22 Benoth al Shafeh, the daughter of the lip, for verbum, dictio, 
a word, an oral expression. — Castel, 3812. This is the word used in Hebrew in all the 
verses as applied to the speech confounded at the destruction of Babel (v. 6) : " descen- 
dants et confundamus ibi labium eorum " (DTlDJP Shafatim) ; and would seem to have 
been the object intended to be accomplished by this catastrophe. This word also implies 
the refinement or polishing of language : l*ao« Sufia, Syr., pulchritudo ; *")£)^ Shafar, 
Heb., decorus, elegans, pulcher; *)Q^ Shefer, elegantia ; "I2JJJ Shefar, Chald., ornavit, 
pulchrum, pulcherrimum, optimum (confer pp. 79, 86) ; °\^^A- Ashafar, Sam., ornatus 
(Castel, 3819) ; DQ^ Shafath, Heb., disposuit, ordinavit ; cj^l> Shaft, Arab., labium (Id. 

et ad pulsandos verberandosque homines exercitatissimi " (id.): "Cum Valentioribus viribus non 
est certandum " (id) ; in all which it may be rendered powerful, referring to the word Bala or 
Pahluan. These Israelites or Lords or Solymse, were those who fought under the assurance of 
victory from the Lord God; the Berserker of the Edda, certainly Africans, the Lanistae, the 
Batenites, the followers of the Mediator. These Solymi are, in fact (were there space to elucidate 
the subject), the same people with those of Phul, Pul, Shaul or Saul or Sardanapalus. I find myself 
compelled, from the length of the discussion it would require, to omit the explanation I intended to 
offer of the connection between the rites of Cades, Tyre, Carthage, Tarsus, and the Cilicians 
(Kt/U/aot), Lydians and Tuscans. 



193 



ibid.) ; ffl^Shafan, cuniculus (this was the cognizance of Spain) ; 1DD Safar, scripsit 
(cypher), narravit, recensuit ; nflD Safer, scriba civilis, criticus ; 15D Sefer, liber, cata- 
loous, epistolffi, literae ; TlBp Skfered, Hisi-ania ; H^SD Sifarudi,Hispan us ; ^L Sa- 
fara ; Syr., literae, literatura ; <\j^ Safar, Sam., doctor, praecepfata ; ^ Safr, Arab., pul- 
chrum : the roots Saf and Shaf are evidently allied, if not originally the same, and the 
one an oblique application of the other. The word signifying to read (collect the sense 
of) generally signifies to number, reckon, sum up. Lokkeje, Lapland, legens, numerans; 
Lokkem, lectio (I). L. 215), a Lok, Scotch, a number, a quantity, a good lok, a con- 
siderable number ; Lakke, Lapland, decem ; Lakket, numerare. — D. L. 229. These 
seem to indicate the Decimal Arithmetic: A Lack, Hindee, 10,000. The Latin word 
Colligo is used in the sense of recollect yourself: " Tu te collige, aliquid loci rationi et 
consilio da." — Cicero. " Homini mortuo ossa ne legito quo post funus facias (XII. Tab., 
Tab. 10, cap. 5). Leigead and Leigim, Irish, to read ; Lat. Lego ; Greek, A eyw , dico 
(O' firicri) ; Acyofiat, eligo, item dissero, item pro annumeror, recenseo. — Constantini 
Lex. 2, 161. The word Legion, which is not properly or originally Latin, a host, a 
number, seems from the Scotch and Lapland Lok. The word is in use in the Chal- 
dean tongues in this sense, and employed in the oldest books of scripture : ]Vlb Le- 
giun, Chald., legio, turma immunda, de multitudine dicitur ; ''JVJ 1 ? Legiunin, pi. {Gen. 
15, 1) : in our version exceeding (countless, inestimable).— Ezek. 30, 9. ^o*^ Lagiu- 
nin, pi., Syrian.— Num. 24, 24; Matth. 26, 53. This is the word used in the Syrian 
version, for the reply of the fiend : {Mark, 5, 9) " What is thy name P and he answered 
Legion (^-^ Lagiun) ; for we are many." The affinities of the word in these lan- 
guages all denote the mystics; NJ 1 ? Laga, tunicae species, qua primum Adamjuxta 
quosdam vestitus fuit : the divine power or investiture supposed to be transmitted from 
Adam (confer p. 95 & 127, note ) ; Ul Lasja, Arab, (the same word in the Arabic pro- 
nunciation), confugitad eum, ad clientelam illius se recepit, velut asylum; in eo securus 
fuit, invitum adegit, compulit, adegit, refugii locus, asylum, necessitas. — Castel, 1864. 
These denote the Lords and Serfs, or Thetes or Clients. J^b Laglag, Chald., irrisit, 
subsannavit, jocatus est; ^J Lusjon, Ar., medium profundum maris, abyssus, gla- 
dius, pi. ; -^j Lusjasj, ab\ssus, «J Lusjion or Lusjajon, vastum, profundum mare, 
et marinus piscis ; At : Lyguaty, yEth., abyssus, profunditas marina; £\t^ Lyguaty, 
umbraculum, tugurium, a lodge (Castel, 1868) ; AlPV Lagewyny, legio (Luc. 8,30; 
Id. 1867); Llogawd, Welsh, conclave, ecclesioe cancelli. —Davits. The word used 
(Gen. 15, 5), look at the heaven and tell (-\qq Sepher) the stars if thou be able to number 
("I3D Sepher) them ; the same word being used both for tell and number, as opposed 
to which, Lagion seems to mean abstract, multitude, infinite multitude distinguished 
from a definite, certain, or ascertained number. i£)D Safar, Chald., littus ; l^a> Safara, 
Syr., limes, ripa ( Castel, 2597-8) ; HD® Shafeh, Heb., ora, ripa, littus, labium oris, 
sermo. — Castel, 3810. This seems only a figurative use of the same word; the lip for 
the margin, is a metaphor which has affected the oral signs denoting the lip in many 
languages ; we speak of the lip of a dish ; full to the lip, for full to the brim : it is an 



Z c 



194 

English phrase for a profession of secrecy, " It shall never pass my lips." These all 
indicate Spain, the pillars of Hercules, which were considered the limit, or verge, or 
margin of the world*. The import of finis attributed to the word seems correct, as 
equivalent to the Arabic Harim, prohibited or forbidden, ne plus ultra, or the 
term Taboodf, used in the Pacific. Ttt Geder, Heb., murus, sepes, septum ; Tl^ Ge- 

* " Omnibus in terris, quae sunt a Gadibus usque 
Auroram et Gangem." — Juvenal, 10, 1. 

On which passage Grangaeus remarks : " Extremum occidentem antiqui, unde elogium Herculis 
columnis inscriptum Ne plus ultra ; quod ipsum nomen Gades designat ; gadir Punica vox est, quae 
septum significat, sive finem aut terminum." Ghadira, in Punico-Maltese, Stagno d'acque. — Pun.- 
Mal. Die. 130. The fact does not require confirmation, but the nature of the idea attached to such a 
prescribed limit : " Et quod quaeruntur columnae proprie sic dictae, quae sint finis mundi et expedi- 
tionis Herculis nota" (Strabo, 3, 259): " Probabile enim est non a mercatoribus, sed a ducibus 
primum indito hoc nomine, ejus deinde fama inclaruisse, turn inscriptio eorum, non sacri donarii 
dedicationem, sed summam impensarum indicans, rationem illam impugnat ; nam columnas Her- 
culis, argumentum magnificentiae ejus, non factorum a Phoenicibus sumptuum oportet esse" (Strabo, 
260, D.) : " Missos loci videndi caussa, cum ad fretum apud Calpen pervenissent, opinatos finem 
terras habitatae et Herculeae expeditionis (777? ' Rpafckeovs arparia<i), quibus fretum illud clauditur, 
extrema" (quae oraculum columnas vocat), &c. — Strabo, 258. 

" Atque homiuum finem Gades Calpemque secutus 
Dum fert Herculeis Garamantica signa columnis, 
Extemplo positos finiti Cardine Mundi." 

(Confer p. 186.) Silius Italic. 

" Nempe in Medio occiduarum columnarum, 
Extremae Gades apparent hominibus, 
Insula circumflua in finibus Oceani." — Dionys. Per. 

This writer appears to refer to the Punico-Maltese word in the description of the Strait : 

u Injectum terris subitum mare, nullaque circa 
Littora et infusi stagnantes aequore campos." 

t o Ta or U Ta, Malayan, a particle of negation ; LjAj Tabut, Mai, the ark of the covenant 
(according to them) delivered by God to the Prophet Adam, and from him transmitted to Moses 
(Marsden, 62) ; <Lj (But), Mai., written Buat by Marsden, do, make, construct. — Die. M. 56. 
Marsden refers Tabut, the ark of the covenant, to the Persian, but it seems ^Ethiopian, of the 
same import with coffin, covered ; Arcana (vide p. 47, note), and allied to Tobaa and Thubet, the 
seat of Budd'ha, from whom the Malays it appears originally derive it. 

The observances of the Tyrian worship at Kadesh are nearly the same as those of the Jews. 

" Turn queis fas, et honos adyti penetralia, nosse 
Fcemineos prohibent gressus, ac limine curant, 
Setigeros arcere sues ; nee discolor ulli 
Ante aras cultus, velantur corpora lino, 

Pes nudus, tonsaeque comae, castumque cubile, 



195 

der, the wall {Numb. 22, 25), hinc Gades {Castel, 496) ; "Hil Gadar, Chald., sepivit ; 
»j*r Sjadaraetbon, Arab., paries, murus, septum, unde Gadira, Hispanise insula ; a^ 
Sjadara, eradicavit, extirpavit (the Iberians, viz.); V»| Geder, Chald, definkio 
hominis, quod est animal loquens. The same conjunction of idea, of lip for language, 
occurs both in the Basque and Spanish : Ezpafia, Basque; Labio, Spanish ; Labium, 
Latin ; Labia, Spanish, Loquela, facundia, Latin ; Hizcundea, Basque.— Larr. 2, 31. 
The Basque Ezpafia seems a contraction of Hetzapaindea, composita locutio. The 
Sanscrit seems to retain the labia, Spanish and Latin, and our lip ; Leabar, Irish ; Liber, 
Latin, a book; this name in almost all languages is formed from that signifying a word, 
or written words. Bechia, or Letra, Basque, litera becharia, inscriptio, titulus ; IfD 
Chateb, scriptura, literae, Heb., Chald., Syr., Samar., ^Eth., Arab,; blW 1113 Chathab 
Aagol, Chald., scriptura rotunda, literae Rabbinical quibus in commentariis com- 
muniter utuntur (Castel, 1828) (a round or current hand). jf^Tj Gola, Sanscrit, a 
globe, a sphere. — Gram,., 535. The reference of Liber, a book, to Liber, bark, seems 
the result of one of the attempts to attribute the origin of all human knowledge to one 
of those who had destroyed every existing record of knowledge; ^TJ Lap, San- 
scrit root, speak (Dhalus, 123) ; g^T}: Pralapah, incoherent speech ; 3fT<7jq-; 

Aalapah, speaking to, addressing ; ^^HT: Anulfipah, tautology ; ^"^Jh: Samlapah, 
conversation; Pa-labra, Spanish (corresponding to Basque, Hitz, a word), and our 
words Blab, Pa-Iavcr, seem allied to this; Labarad, Irish, to talk; Labarta, said, 
spoken, belonging to speech ; Labrad, speech, discourse ; Labraim, to speak. — O'Brien. 
The root of all these words seems, Lip, or Lap, or Lab. It is with reference 
to this subject, a fact of some importance, that, in the Lapland language (one part of 
which I have before remarked is pure Scotch) this polishing or elevating of language 
is attributed to Spain ; Spansk, Hispanicus, spanskestet, superbe loqui ; illos Lappones 
qui Suecana loquuntur, uti qui per contemtum dicunt Spanskestet. — Die. Lap. 428. 
This is analogous to the Scotch imputation of speaking high or fine English. 
Strabo says that some considered the Turdetani and the Turduli, who both inhabited 
the banks of the Btetis, to be different races; but that in his time there was 
no perceptible difference between them. These were considered the most learned of 
all the Spaniards, and asserted that they cultivated grammar, and possessed ancient 
written records and poems and laws delivered in verse, of 6000 years" antiquity. The 
other people of Spain adhered to the grammatical formation of language, but not all 
to the same, because the languages were different. — Stiabo, lib. 3 ; confer p. 50, note. 

Inrestincta focis servant Altaria flainmae ; 

Sed Nulla effigies, simulacrave nota deorum : 

Majestate locum, et sacra implevere timore." — Sit. Ital., lib. 3. 

The two Pillars, as I before observed, are the same with the Jachin and Boaz ; these are the 
same with the Lud, Sora, or Solymi {vide p. SS). These at Cades were only eight cubits, or 
twelve feet high. — Strabo, 259. 

2c2 



196 

These attempts for the artificial improvement of language have all been made in the 
wrong direction by the synthesis of import according to rule, instead of consulting the 
acts and conceptions of the mind in the combination of ideas, and carefully discrimi- 
nating them, and accommodating" oral signs to the natural course of thought. These 
elaborate and arbitrary forms of speech, reduced to the uniformity of rules, may create 
admiration for the inventive powers and assiduous labour of the grammarians, but very 
little entitle the lang-uage to be considered an acquisition useful or beneficial to the 
efforts of the human faculties, or as a means of communicating reasoning or facts with 
precision. " El Bascuenze," says Larramendi, "junta un gran numero de conjuga- 
cions con grande orden, muche variedad, con suma distinction y consequencia, pocas 
raizas, et fixas, seguras, fidelissimas ; cosas que pruebar claramente una Sabidura e in- 
ventiva admirabile en los authores deste lengua {Arte de la Lengua Bascongada, p. 43). 
These constructors of speech, with their admirable skill and invention, forget that 
vigour and perspicuity of thought will always impart energy and interest to language, 
and captivate the attention of the hearer ; but that no pomp of speech or harmony of 
diction, destitute of weight from the ideas to which they give utterance, can ever do 
more than gratify the ear. Horace's remark with respect to the Greeks seems scarcely 
deserved, admitting, with respect to the Romans, the — 

* * * * "Nugae canorae. 
Graiis ingenium, Graiis dedit ore rotundo 
Musa loqui."— De Art. Poet., 322. 

Bacon has well remarked that it was evidently " the breath of an earlier people that 
was still sounding in the Greek pipes," and it was but a faint and indistinct echo*. 

* There seems reason to surmise, that the Greeks, Hellenes or the Ionians had been masters of 
this country, and Spain ; and possibly there, by their union with the handy-craft race, formed, as I 
have before remarked, this peculiar form of the fabricated language ; the Siths or pure race, as in 
Scotland, keeping themselves distinct. Strabo mentions of the city of Taracon : " Est autem in 
duas urbes divisa, muro ducta, cum olim accolerent twv IvSiktjtcou nva, qui etsi sua uterentur 
reipublicae forma, tamen quo essent tutiores iisdem cum Graecis voluerunt includi mcenibus, muro 
tamen ab iis distincti. Tempore in unam coaluerunt civitatem mixtam ex barbaricis et Graecis 
constitutionibus, quod et multis aliis evenit." — Strabo, 241. The Indiketi, are, I conclude, the 
same with the Kate-Elwes of the Laps, or our Handi-crafts. Their living within the same walls 
with the Greeks for the sake of protection shows that these were the lords or men of war, but that 
portion of them who recognized right, and the separation, the principle observed by the Scotch She 
or Siths, a term like the Ami, from whence has come our term, mother tongue, mother wit, mother 
country (not father land). Madder, Lapland, ortus, stirps ; Madder, altjeh, majores. — D. L. 235. 
(See pp. 75, 162, note.) This custom with this race seems to have been universal, and is the 
distinction marked by the City Gate, and the City and Court end of the town. When this ornate 
form of speech came to be the only language permitted to be written, it was considered historical 
authority : " Nam in notis et nobilibus regionibus cum mutationes quae fiunt facile innotescunt, 
turn terrarum distributiones et quae horum sunt affinia ; celebrantur enim haec a multis et maxime 



197 

The force of language in fact depends much more on the aid which it affords to the 
mind, as an instrument of thought, than the facility which it presents of rounding sen- 

Graecis qui omnium sunt loquacissimi. * * * * Ignorantia augetur, si longius a 
Graecis absunt. Jam Romani scriptores imitantur quidem ii Graecos, sed intra modum : transferunt 
enim a Graecis dicta, ipsi autem de suo non multum adferunt studii ; itaque ubi Graeci deficiunt, non 
multum est quod aliunde ad explendum possit addi ; praesertim cum et nominum celeberrima quae- 
que Graeca fere suit."— Strabo, 252. The story of 1000 cities having existed in Spain, which 
Strabo thinks improbable, from the habits of the people, is far from incredible ; this mig'hty de- 
struction like many others having buried the memory of all preceding events in the ruins which it 
produced. The Indiketi of Taracon and the Igletas {vide p. 181, note), and the Euscal-Dunac or 
Basques (confer pp. G2, 63), are probably tribes, if not the same tribe, of the proper Iberian race. 
The Basques seem the republic of Taracon : " On connoit les Vascones comme etant un peuple 
Espagnol de l'ancienne Tarraconoise, habitant au pied des Pyrenees, et sur PEbre vers le haut de 
son cours."— D'Anville. Audi or Aci, Ba., large ; Andi-tu or Aci-tu, to increase, crescere {Larr. 
1, 240), supply the elements of the word, the producers, increasers ; Luza-tu, also crescere {Larr. 
ibid.), with Andi, is the etymon of Andaluz, Andalusia, the Arabic name for Spain, Iberia. 
Vreh, Sanscrit root, increase, labour, use exertion (the means of increase) ; the source of our word 
Fruit, Frute, Scotch. The example is Vrehati, Vaisyu, and rendered the trader or husbandman 
exerts himself (is industrious, productive), showing that both trader and husbandman were included 
under the Caste, Gupta or Wit (confer pp. 115 & 183, note). The root itself is very possibly the 
origin of Peri, Fairc, Fr., obair, iber, &c. Sit, Irish, peace, rest ; Sitce Onglaim, to confederate 
{O'Brien), political or social union, to sit round the fire, the social hearth (confer note C, p. 13). 
Like all the subject industrious race, the Iberians would appear to have become the man of some 
powerful individual {vide p. 68 and 167 note); Strabo says it was an Iberian custom, " Toxicum 
proponcre, quod illi absque dolore necans conficiunt ex herba quadam apio simili: ut in promptu 
sit, si quis casus accrbior urgeat, et quod se pro iis, quorum amicitiam amplectuntur, devovent 
mortemque adeo pro iis oppetunt."— Strabo, 252; confer p. 191. A custom possibly derived from 
the Bacchation of Pan and Lusus described by Pliny. The triumph of Fortune at Rome would 
appear not to have been of a very different nature. The Lanistae or devoted men to the Tabernarii, 
was only a thraldom differing in the object to whom subjection was rendered. Horace, who seems 
to have contented himself with the 

" Est et fideli tuta silentio 
Merces, 

* * * nihil supra 
Deos lacesso," &c. — Od. lib. 2, 182. 

felt, perhaps the vengeance of the gods of Carthage, threatened at the moment of her destruction. 

* * * * " O pudor ! 
O Magna Carthago ! probrosis, 
Altior Italiaa ruinis," 

seems a more heartfelt expression of regret than the story of Regulus could inspire. 

Horace, though he had in so far accepted the wages of iniquity, and was too feeble in character 
to attempt " To stem the torrent of a downward age," 



198 

fences, or exhibiting 1 an attention to frivolous distinctions considered elegancies, in the 
selection of forms of expression. Such accessories will always spring much more grace- 

u Audax omnia perpeti 
Gens humana ruit per vetitum nefas;" — Od. 1, 3. 

appears to have despised the covering of their painted wool. 

" Neque amissos colores 
Lana refert medicata fuco, 
Nee vera virtus, quum semel excidit, 
Curat reponi deterioribus." 

He lamented, with the better spirit of Virgil, whom he calls 

" Animae dimidium meae," 

the expiring virtue of his country. 

" Pudor et justitiae soror 
Incorrupta fides, nudaque Veritas, 
Quando ullum invenient parem?" 

He everywhere exhibits the miserable condition of a weak mind between the perception and the 
love of what is right and the trammels of vice, the hesitation between the service of God and the 
service of Mammon. Maecenas, his 

" Grande decus Columenque rerum," 

seems to have been the supreme Man ; Augustus, only the ostensible object of honour. Horace 
acknowledges this obligation, and his willingness to observe it, to follow his guide to the death. 

* * * * " Non ego perfidum 

Dixi sacramentum, ibimus, ibimus, 
Utcunque praecedes, supremum 
Carpere iter comites parati." — Od. lib. 2, 17. 

The ready and immediate obedience of Augustus to the mandate of Maecenas, when he was per- 
sonally dispensing justice with more energy against crime than was pleasing to this monitor, who 
threw him a paper, on which were written the words, — " Descend from the Tribunal, thou Butcher," 
can hardly be attributed either to the deference of friendship or respect for superior wisdom. The 
name as well as his voluptuous life has a remarkable affinity with the Syrian Maacha (vide p. 87, 
note E, p. 19). The accounts of Poets in the service of Fortune, of " Tyrrhena Regum Progenies," 
as well as all that may be supposed delineated by pencils dipped in such colouring, require to be 
received with distrust. The dying words of Brutus as he fell upon his sword (b.c. 42), expressed 
the conviction that Fortune had supplanted the authority of virtue in the Roman world : " O Virtue, 
thou art but an empty name ; I have worshipped thee as a goddess, but thou art the slave of For- 
tune." It was the object of Christ to correct this error, and to teach, that virtue was not to be 
worshipped as a goddess, but was a moral obligation eternal in its consequences, beyond the power 
of Fortune to affect. 

I do not enter into questions of controversy between religious sects ; and shall only observe, once 



199 

fully and much more abundantly from a powerful understanding and cultivated imagi- 
nation accustomed to dwell on those objects in nature which are elegant, beautiful, or 
sublime, and warmed by their contemplation, than from any technicalities or common 
places which the art of the rhetorician can supply. The education that trains the 
mind to think correctly, keeps alive and cherishes those sympathetic emotions with 
what is elevated, dignified, or good in human nature; teaches it, and encourages it, to 
feel as it ought — a generous admiration for all that is virtuous and truly great, a gene- 
rous contempt for what is false, deceitful and base, and a generous indignation against 
wrong, injustice, and oppression, — the real foundations of a superior understanding ; is 
a surer school for eloquence, than the precepts or generalizations of the ordinary topics 
of declamation of Quintilian, or a familiarity with the most approved figures and tropes; 
or the arts recommended for diverting the attention from the truth : the latter can 
serve only the purpose of making the worse appear the better cause, and are beneath 
the regard of an honest nature. The result of all this complication or refining in 
adorning language is well illustrated by the remarks of Mr. Colebroke on the Sanscrit. 
"The difficulty," he states, " of combining the dispersed rules of grammar, to inflect 
any one verb or noun through all its variations, renders further aid necessary ; this seems 
to have been anciently afforded by vocabularies, one of which exhibited the verbs 
classed in the order implied by the system of Panini ; the other contained nouns ar- 
ranged on a similar plan " {Colebroke, A. R. 7, 206). " The apparent simplicity of 
the design vanishes in the perplexity of the structure, the endless pursuit of exceptions 
and of limitations so disjoining the general precepts, that the reader cannot keep in 
view their intended connexion and mutual relation, and the clue of the labyrinth is 
continually slipping from his hands." — Id. ibid. p. 209. Vast industry is necessary ; a 
discriminating attention, a retentive and ready memory is requisite to acquire the 
command of this elaborate form of speech ; and where such an effort of mind is neces- 
sary to adjust the signs to each other, according to the requirements of the rules of 
elegance and propriety of combination, the faculties, instead of receiving assistance 
from language, are burthened with an immense (ask, in addition to that required for 
the process of thinking, and the necessary combination of the steps of reasoning or 
exposition. A circumstance which shows the purely artificial structure of this language 
in its present state, as perfected by Grammarians, is, that " Sanscrit Etymologist* 

for all, that I leave the discussion, with respect to the Metaphysical nature of Christ, to the con- 
sideration of those who may have a taste for speculations in which the objects of our knowledge can 
avail us nothing. The quality of the teacher, and the truths which he taught, are subjects entirely 
distinct as objects of apprehension. As matter of history, it is certain that the rays of light which 
emanated from Christ, and have kept pure from contamination by the arts which were fatal to 
him, have afforded the stimulus to the cultivation of the human faculties, the pursuit of truth, to 
all the subsequent progress of the world, and to the acquisition and diffusion of knowledge, 
which the present age exhibits. Not only its progress, but its preservation depends on an adherent :e 
to the principles which have produced it. 



200 

scarcely acknowledge a single primitive among the nouns." — Id. ibid. 215. The 
nouns, however, in any natural formation of language, are the class of signs which 
would be first invented, and are those which a child first learns to apply; the objects 
which strike the senses are those which first fix the attention, and consequently ante- 
rior as objects of recognition and discrimination to the acts and affections of the mind. 
In point of fact, in every vernacular language of the world, the words applied to all 
the phenomena of mind are figurative applications of words denoting the phenomena 
of sense in an oblique or implied import. These deviations from the spontaneous 
process of the mind in acquiring its knowledge and specifying its perceptions by 
signs (as in every other case of the substitution of artificial contrivance for the opera- 
tion of the wisdom of nature), so far from improving, impairs the utility of language. 
Thus, in what we call the different cases of the noun ; a Man, the nominative; of a 
Man, the genitive ; to a Man, the dative ; a Man, the accusative ; O Man, the vocative ; 
with, from, in, or by a Man, the ablative : these distinctions are borrowed from the 
Latin Grammarians, because these are the designations of the cases of the inflected 
Latin noun, and the imports implied by its several terminations; but are in our lan- 
guage, the word, a, or the Man, or rather, Man, as affected by the general and defini- 
tive articles, and the separately significant particles or words ; Of, To, O, With, Prom, 
In, By, making, with the nominative properly, eight distinct cases of the English noun — 
the nominative and accusative being the same ; and a moment's reflection will show 
how much more precise and discriminative this mode of expression is than the implied 
import by terminal variations or inflexions of the primary word itself. These imports 
attributed to the terminations are entirely arbitrary. Thus we call with, from, in, or 
by, signs of the ablative, because in Latin their import is all indicated by that case of 
the inflected noun, and the termination which denotes it; but these are, in fact, not signs 
of the ablative case, but expressions for the several senses which the ablative case of 
the Latin noun bears. The Sanscrit varies the cases of the nouns by eight cases, for 
each of the singular, dual and plural numbers, all distinguished by different termina- 
tions ; and of these nouns there are no less than eight declensions, according to the 
different terminations which belong to the nominative. In these eight cases of the San- 
scrit noun, the imports of the words, of, to, O, with, from, in, or by, which four last are 
in the Latin all accumulated in the ablative, are as follows: — the first and second are 
the nominative and accusative, distinguished by the termination, Si, and Am ; the third 
termination expresses by or with, and is called by Wilkins the implementive case; the 
fourth termination denotes to, and corresponds to the Latin dative ; the fifth signifies 
from, and is denoted by Wilkins the ablative ; the sixth termination signifies of, or be- 
longing to, and is designated by Wilkins the genitive or possessive case ; the seventh 
termination signifies in or on, and is described by Wilkins as the locative case ; the 
eighth is the vocative case, with the import which we express by the particle O. — 
Grammar, 37. These remarks will suffice to show how much more simply, and at the 
same time how much more specifically the English principle of speech expresses all 



201 

these cases in which the noun is affected. The third Sanscrit case, for example, has the 
double import of by or with, which the English distinctly discriminates; the seventh, 
in or on, the difference of which ideas the English also marks. The synthetical prin- 
ciples adopted in the Sanscrit for the accumulation of import on a primitive or radical 
sign are still more evident in the verb. These verbs are of three species: primitive, 
derivative, and nominals ; the primitive are the foundation of the derivative. " The 
primitive are such verbs as have for their theme their own radical syllable or syllables, 
taken abstractedly from such additions or changes as they may be subject to in the 
course of inflection. Thus the syllable ^Tt^T Yfich is the theme or root of the pri- 
mitive verb ; 2n"^"fcf Yachati, he seeketh ; 5Tjf%rT Yachituri, to seek. These 
simple themes or roots are to be found in many original works upon Grammar, metho- 
dically arranged, and furnished with certain servile letters to denote their species, con- 
jugations, and other accidents ; they amount in some lists to upwards of two thousand. 
The derivative verbs are formed from these primitives, and are of three kinds ; causals, 
reiteratives, and volatives. A causal verb implies causation ; a reiterative verb, the 
frequency or repetition or reiteration of the action ; a volative implies wish or inclina- 
tion, and these are respectively formed from the primitives, as follows: a causal, by 
the introduction of the syllable 3f2J Aya, as an infix before the termination ; thus 
from qr^frf Yacliati, he seeketh, is formed the causal; q"J^"2jf^ Yachayati, he 
causeth to seek; ZTT^fTJrT Yachayitun, to cause to seek. A reiterative is made from 
its primitive by doubling and modifying the original root, according to certain rules, 
as from the root i-T Bhoo, be, the primitive, *T^frT Bhavati, he is, ^TpTfT Bhavitun, 
to be, is derived cffiT^rT Bayabhooyatay, he is, or becomes, often, repeatedly. A 
volative is formed by doubling and modifying its primitive root, and introducing a 
sibilant letter before the termination. Thus from the same root, Bhoo, and primitive 
verb Bhavati, he is, and Bhavitun, to be; is derived ^T^" Bubhoosh, he wants to be ; 
crilfsTrT Bubhooshitun, to want to be. 

<V c\ ^ -J 

A nominal verb is a verb which has for its root or theme a noun ; thus from the 
root SCZJ^f: Syaynah, a kite*, is formed S[Jj"?fJ2frT Syaynayatay, he acts like a 

* Syan is the name given by the neighbouring nations, or by some of them, to the Siamese, and 
is probably the source of that appellation, although SF^TXT Syama, Sanscrit, means black, dark 
(Grammar, 488) ; Sia, Pers., black, but this I believe is entirely rejected as the etymon. The 
Siamese are generally fairer than the Hindus, and much fairer than the adjoining race of the 
Bengalese. The Bharmas seems the Sanscrit Varman, the titular or designative appellation 
of all the Kshatrya or noble tribe, as Sarman for the Brahmanas, and Gupta for the Vaisyas, 
or mercantile tribe. The Bharma-putra river is the river of the descendants or race of Varmas, 
or warriors ; the Bird of Reif would therefore appear to have preserved its influence in this part 
of the world as the cognizance of the maintainers of forcible possession, as it appears to have 
done in Chaldea ; it is the import of the word Nasser, in Nebu-choda-Nasser, when the Lord 
executed his threat of shaving with a hired razor, namely, by them beyond the river, by the 

2d 



202 

kite; S^^f^R" Syaynayituh, to act like a kite. — Grammar, 121. Besides these 
complications, the active voice of the verb is distinguished by the Grammarians 

king of Assyria. — Isaiah, 7> 20. As "his counsel was to stand, and he was to do all his pleasure; 
it was the ravenous hird from the east, that was the man that executeth his counsel, that he might 
place salvation in Zion for Israel his glory." — Isaiah, 46, 10, &c. ^J Nasr, Arab., aquila, vultur ; 
jjUs. Jl^w J^ Al Nasr al Tair (the flying Eagle), Aquila, sidus coeleste; cilj J.^ (<W J J! Al Nasr 
al uakaa (the falling Eagle), which is the constellation Lyra. These appear to be of the same import 
with the greater and lesser Dog-star, which they represent as the sisters of Sohail or Canopus (Agasta of 
the Hindus). "lj^ Nashar; ""ItJJJ Nesher, Heb., aquila ; j^aj Nashara, Syr., aquila; \t\Ql Nyshyry, 
Mth., aquila, rex avium; 1^3 Noshor, Chald., altus. — Castel, 2430. Hioctjep Nosher, Coptic, 
vultur. — D. C. 63. "1DJ Nasser and 1D3 Nisar, Chald., secuit, depressit, et dissecuit eum (Adam 
qui initio creatus fuit Androgynus), et factus est duo corpora, corpus unum in masculum et corpus 
alterum in fceminam {Castel, 2343) : relating to the same legend which represents Adam as sepa- 
rated from Eve, and sitting up to his neck in the Ganges. .*J Jl Al Nasr, nomen idoli quondam 
Arabibus Dulekelaitis in Himjaridum terra cultum. — Castel, 2338. This is one of the five idols : 
Wadd, Sowa, Yaguth, Yauk, and Nesr, stated in the Koran (cap. 71? vol. 2, p. 44) to have been 
worshiped before the age of Noah. " Nasr (Sale says) was a deity adored by the tribe of Hamyar, at 
Dhu'l Khalaan in their territories, under the form of an eagle, which the name signifies." — P. D. 25. 
Probably allied to /Ethiopian yjUft Nasyy, sumpsit, cepit, sustulit, quamcunque rem, et quovis 
modo. — Castel, 2324 ; confer pp. 154, 129 & 28, note. Nesr or Nasr is also the name given to the 
lesser of the three statues at Bamiyan in Cabul, said to have represented an old woman ; the two 
others being Yaguth and Yauk, who possibly may be the same with Manah and Allat {vide Sale, 
P. D. 25). According to Castel "ID 1 Nasr, or ^"IDJ Nisroch, idolum magnum ex lignis arcse noe- 
micas compactis; Chald. "IJ^jn ]p Kin Henasher sub quo Saturnum s. Belum suum hoc est, Noe 
qui Arab. JTfrON D"*l Rais Abaieh dicitur honorabant Assyrii.— Isaiah, 37, 38; Castel, 2337. 
This does not appear to have been Saturn ; these would seem however all to connect with the Mari- 
time power ; the two sisters of Sohail are represented as two stars on the yard-arms of the Argo in 
the southern hemisphere ; Sohail or Canopus by the bright star on the rudder. The confusion be- 
tween Canopus and Saturn has probably arisen from the affinity between the Arabic Jj^^-j Sohail, 
Canopus, stella ad finem Augusti et sestatis oriens cum poma maturescunt ; UflJAi Sahala, iEth., 
clemens misericors, facilis, venia fuit, ignovit {Castel, 2480) (these are the Neriman of the Persians) ; 
and J^.j Zohhal, Saturnus planeta, Orion {Castel, 1036) ; ,_sL>-U> Mo-zahhali, irrisor hominum, 
sannio. — Ibid. 1037. These are the same with Zohhac, Dhohhac, Sohhak, or Shohhak. lUrM 3 : 
Sahhak, Mth. ; Pfl^ Shahhak, Heb., risit, derisit, irrisit (Jok, Scotch ; Joke, English) ; pPlV 
Tzohhak, Heb. irrisit, subsannavit {Castel,S\62) ; /_£=— > Sahhaka, Arab., fricando trivit, et contrivit, 
comminuit in pulverem (confer pp. 128, 25 & 26, note), necavit, removit, procul esse jussit. — Castel, 
2506. These are the same with our laughers or mockers, and the origin of Lybians for Africans — the 
Blacks. 3V*? Laab, Heb., subsannavit, illusit, irrisit, contumelia affecit, to laugh ; Greek Xwftaa), 
contumelia afficio, ludibrio habeo, ludificor, deformo, mutilo (confer Judges, c. 1, v. 6, 7) ; X.w/8^, con- 
tumelia, nocumentum, jactura ; "2.V1 Laab, or ^*V7 Laaib, Chald., risus, irrisio, sanna, opprobrium; 
j^s\ Laaba, avidus, gulosus ; ^oX^z) Ath-laab, subsannavit, lascivivit, ligurivit, gulosus avidus 
factus est ; $vZ Laab, Sam., subsannivit, illusit, irrisit, ut Heb. item accensus, incensus est {Castel) 
(Scotch, a Low, a flame, Alow, on fire) ; Libien Punico-Maltese, Incenso. Ital. {vide note B, p. 9, 
n. '). c_-**) Laaba, Arab., lusit impudice, illusit, irrisit, jocatus est; t,^*! Laabon. lusus; the word 
used in the Koran (cap. 29), and translated : " This present life is no other than a toy and a play- 



203 

into two separate forms of conjugation, the proper, and the common. The proper 
is when the fruit of the action reverts to the agent; and the common when it 

thing, but the future mansion of paradise is life indeed." (Id. cap. 6) " This life is no other than 
a play, a vain amusement, but surely the future mansion shall be better for those who fear God." 
(Id. 7) "The unbelievers who made a laughing-stock and a sport of their religion, and whom the life 
of the world hath deceived." <u*l Laabehton, chartae, lusoriae, id quo luditur ut Shacci, Aleje (confer 
p. 182, note) ; L _ r *!> Laabon, ludens, lusor (Castel, 1542), possibly our word play (confer p. 36). 
The word JV7 Laag, of the same import, seems to indicate the same diversity with our word Laugh, 
pronounced in England Laff, and by the Scotch with the strong guttural Lac/i ; JVb Laag, Heb., 
irrisit, illusit, subsannavit, sanna, subsannatio, irrisio, subsannatio, ludificatio, irrisio : possibly con- 
nected with Lagiun, the fiend; and Llogawd, Welsh, conclave, a lodge (vide pp. 190, 191, 133 & 
76, note). The Hebrew word Wb Laag also bears the import of ridiculus, blsesus, balbus, com- 
bined with ]W1 Leshun, tongue, which is its immediate import in Syrian ^A Laag, balbutivit, 
balbus, blaesus fuit, balbus, hiatus, et balbutiens ; Ua^A Laagutha, audacia, confidentia ; ^AAj 
Athlaag, focdatus est ; JVb Laag, Chald., subsannatio, ludificatio, irrisio.— Castel, 1943. Liobar, 
Irish, a lip, also a slovenly person (lubber, Eng., nautic) ; Liobrac, thick-lipped (blubber-lipped), 
probably denoting the thick lips and speech of the African blacks. ^ Laasja, Arab., ussit, ac- 
cendit, combussit, ascendit, excitavit igncm.— Castel, ibid. Generally speaking the affinities of oral 
sound and identity of import will be found a much surer guide to a common derivation than the 
literal references by Lexicographers to an assigned root ; the accordances of the former in different 
languages are evidently of very remote antiquity ; the grammatical reduction to rule of particular 
forms of speech, and the verbal arrangements of Lexicographers, all of them comparatively modern, 
and most of them recent. There is reason to suppose that the Noah of Scripture is connected 
with this maritime power, and that it did come from the Mugdes or Ophir (vide p. 110, note), 
and is correctly stated in the Chronology of Scripture in the 600th year of what is described as 
the Life of Noah : " Who was to comfort mankind concerning their work and toil of their hands, 
because of the ground which the Lord had cursed." — Genesis, 5, 29, c. 6, 7. His birth is placed 
B.C. 2948 or 145 of the Hindu Kali-yuga. The Noah of Scripture represents the Kshatriya dynasty 
of Magadah kings, the first of whom was Pradyota, a collateral power which arose after the 
universal conquest and empire established by Yudishter or the conqueror. Pradyota denotes the 
Flood (vide p. 125, note) ; the Kaliyug means the age of dissension or of evil, the learned natives 
explaining it in both senses cftf^J Kali, a quarrel (Grammar, 381) ; three different roots (Dhatus, 
26) would also give the term the import of play, the age of Fortune. The establishment of the 
Pandava power by conquest, 3093 B.C., seems to have been far from tranquillizing the world ; and 
the 600 years of Noah were probably spent in these wars. I before stated that the Persian epoch 
of Fcridun, about the year b.c 2100, appears to have been accommodated to an astronomical 
state of the Heavenly bodies. Feridun and Noah seem distinctly identified in the Zendavesta, 
" l'arc vient Feridoun." The ark of Noah appears to denote a system of mysticism, but originally 
what was called white magic, in opposition to black ; Miragiun beltza, Ba. magicus, magus (black 
magic), magia superstitiosa diabolica (Larr. 2, 61) : Beltza, baltza, belcha, balcha, niger, black (Larr. 
2, 113) : Miraquinde duiquindarra, magia artificialis; Miraquinde churia, magia blanc, magia naturalis 
(Larr. 2, 61) : Zuria Churia albus. — Larr. 1, 139. Hoary ; Sorrel, grey-white, sorrel-grey. The 
Horites (vide 99, note) : "^cfX" Kharoo, Sans., white (Gram. 610); Canus, Lat. ; Liat, Irish; Liart, 
Scotch (confer 181, note). The word Miraquindea, Magia (id. 2, 61) is compound of Mira, properly, 

2 D 2 



204 

passes to another. — Grammar, 121. Of these primitive roots, there are ten classes 
or conjugations; there are three numbers, the singular, dual and plural, and three 

spectrum, an appearance, a delusive or unsubstantial image; Mira-tu intuere, adspicere {id. 2, 90), 
whence our word mirror for speculum, and Latin and English, Ad-mire and ad-miration (wonder) ; 
Mini, Ba., Miraculum; Miraz, Ba., Miraculum, from whence mirage, French and English for the 
illusive appearance of water, by the reflexion produced from the refraction of the rays of light, by 
the inequality of the atmospheric medium; Miraz, Ba., divinitus, miraculo ; and Equin or Quin, do, 
or act, to work illusions or miracles. — Vide p. 147, note. A passage of Cicero quoted by Ker 
remarkably exemplifies this use of the Latin word, implying also the perception of absurdity : " Et 
ut omni ratione alienum," the real characteristic of all wondrous works, irreconcilable with the 
general tenor of nature, and consequently astonishing : a Quanto Aristoteles gravius et severius nos 
reprehendit, qui has efFusiones pecuniarum non admiremur, quae fiunt ad multitudinem delinien- 
dum ; at hi qui ab hoste possidentur, si emere aquas sextarium cogerentur mina ; hoc primo omnibus 
incredibile videri omnesque mirari ; sed cum attenderint, veniam necessitati dare, in his immanibus 
jacturis infinitisque sumptibus nihil nos magnopere mirari, cum praesertim nee necessitati subve- 
niatur nee dignitas augeatur." Means towards an end, certain in its result, but not deducible from 
the laws of nature, but their perversion. To blind mankind to future consequences and the exercise 
of that provident care with respect to what is to follow, which is the office and duty of reason ; and 
limit their attention to turning to advantage the present moment alone, has been a maxim 
sedulously inculcated by such artificers of calamity and necessary to their success. 

" Quid sit futurum eras, fuge quaerere, et 
Quern fors dierum cunque dabit, lucro 
Appone."— Hor. Od. lib. 1, 9. 

" Prudens futuri temporis exitum, 
Caliginosa nocte premit deus, 
Ridetque si mortalis ultra 
Fas trepidat, quod adest memento 
Componere asquus 

Fortuna saevo laeta negotio, et 
Ludum insolentem ludere pertinax, 
Transmutat incertos honored 

Nunc mihi, nunc alii benigna." — Hor. Od. lib. 3, 29. 

Although this maxim is frequently inculcated by Horace, there every now and then occurs a 
remark which shows that he was more sensible of what was to be expected than he dared to say, or 
was admissible for his venal muse to indicate. 

" Trojae renascens alite lugubri 
Fortuna tristi clade iterabitur, 
Ducente victrices catervas 
Conjuge me jovis et sorore, 

Non haec jocosaa conveniunt lyrae." — Id. ibid. Ode 3. 
The distinction between the black and white magic is nearly the same with that of the right and 



205 

persons as in other languages, the third however being- counted the first; the first, 
the last. Time, which in the nature of the thing admits only of three modifica- 

left-hand sides or ways in the Eastern superstitions, and of those of all the world (vide p. 61); Ker- 
gait, Scoteh, the left-hand road, the way of the wicked, the road to Hell. The same distinction 
exists in Malayan, expressed nearly hy the same words : " that right-hand (Kanari) road is the way 
to Heaven, and that to the left (Kiri) the road to hell." — Marsden, 347. The root of the word 
Kanan, in use in many languages, is Heb. i"Up Kanah, acquisivit, possedit dominio (i. e. with full, 
just, indisputable power); labore, pretio emit; pramio, haereditate habuit (Castel, 3374), all the 
foundations of rightful ownership recognized by the law of the industrious. There is a Samaritan 
proverb which attributes to the eaters of light bread the purchase of nothing but their opinions, 
which were as little their own or perceived to be true as their worldly possessions honestly come by : 
" O vos socordes quam estis ca;cutientes, oculis opiniones sunt adductae, non est vobis rupes neque 
fundamentum possessor," =f^ip Kaneh. — Castel, 3375. This is the proper import of rock, applied 
to God, sure, certain foundation in truth, as just right, is the only foundation of property; "The 
wise man who foundeth upon a rock." — Matth. 7 5 24. "These are the men who have purchased 
error at the price of true direction " (Koran, cap. 2, entitled the Cow). The Ker gait or Black gait 
being the Goetica, Vo^jevu), incanto, prastigiis ct imposturis ludifico, illicio, capio pracstigiis, illudo, 
stuporcque affectos decipio, ut jam voluptaria titillatione permulsi, quasi maleficio affecti pericula et 
incommoda non intelligunt, itaquc dc suis rebus male consulunt. — Constantin. Lex. 1, 343. To??? 
Praestigiator, subdolus, fallax. Ajf. TotTo?, iramundities, sordes; JT^TcfiT: Guhyakah, a race of 
spirits, from JT<5f Guhya, private, secret (Grammar, 535); 7\K\ Guha, a cave (Grammar, 475 ; 
confer pp. 38 & 39 note) ; this is the etymon assigned to Gaya, Buddha-Gaya or Naggar Jeena, 
55 miles S. of Patna, 14 miles N. of the ancient city of Gaya (A. R. 1, 277)? a place of respect both 
to Mahomedans and Hindus ; a Mahomedan Sufie performed his Cheela or forty days' fast here. — 
A. H. 590; A. C. 1208; ibid. 278. ^Pj: Kayah, Sans., the body; f?f Ni (Prep.), on, upon; 
f*1 ^T^T Ni-kaya, habitation, cover for the body (Gram. 470) ; Kayikya, corporeal (Law term for 
interest on the body of a pledged animal) ; Caya or Gaya, Ba. ; Span., materia de que algo se haze. — 
Larr. 76. These all denote the Adamites or materialists, who maintained the eternity of matter, 
and that creation was fabrefaction, the worshipers of the clay image or corporeal God. Among the 
verses which appear to have existed in the Koran during the life of Mahomet, and not now extant in 
that book, are the following in the chapter of repentance, showing that by Taguth and the covetous, or 
men following their lusts, he meant the Adamites or Bud'dhists: " If a son of Adam had two rivers 
of gold he would covet yet a third, and if he had three he would covet yet a fourth (to be added) unto 
them ; neither shall the belly of a son of Adam be filled but with dust " (Sale, P.D. 88), i. e. were 
incapable of digesting the truth (confer p. 97). The Magi of the Persians would appear originally, 
like the Brahmans, to have preserved both the principles of religion and civil government and civil 
right : " Plato in Alcibiade priore Magos dicit fuisse Persarum sapientissimos, et /u,a<y€iav Zoroastris 
filii Horomazi vocat tcov 6ea>v Oepcnreiav, id est cultum deorum quem Magi docuerint ipsos Persa- 
rum reges, ut etiam, ra j3aaikiica, id est regni jura. Apparet igitur Magos initio fuisse apud Persas 
cum divini turn humani juris interpretes." — Constant. Lex. 2, 187- There is no species of secret arti- 
fice that is not in some degree wickedness, or will not become worse, and he justly adds : " Sed jam- 
pridem Magi ad nefarias artes conversi." The Chaldaeans seem to have exercised this depraved 
form, but to have been directly opposed to the Israelites and their Kadeshim (confer p. 9S, 80, 83). 
The Sanscrit word 5T5Tt{"|" Magad'ha, surrounding, investing (Grammar, 380), does not seem to 



206 

(ions, the past, (he present, and the future, is, as it affects the conjugation of the 
verb, multiplied into various refinements; the present tense denotes time now pass- 
differ from Gadir, Punic, septum ; Muga and Mugarria, Ba. Limes, Lat. (confer p. 194) : Mug'h, 
Hindee, is explained by Shakespeare (p. 1649), a tavern-keeper, a worshiper of fire, one of the 
Magi, Mug'halata, leading into error, delusion, ambiguity {Ibid.; confer Irish Taibread and Ta- 
bairne, p. 1.34, note; and Taberna, pp. 155, 148, 136, 25 & 26). Mugali-tu, Ba., exterminare (Larr. 
1, 360) : c^e Mugh, Pers., qui ignem adorat ; ci/U^ Mughach, Pers., profundus; Ujt« Maghama, 
Pers., res vastata, corrupta (Caste/, 2, 511) ; pID Muk, Chald., tabuit, irrisit, derisit, to mock 
(Caste!, 2015) ; .o*>q Mik, Syr., derisit, subsannavit, lascivivit ; |*cua>o Muikia, Syr., illusio, derisio, 
subsannatio ; |iHih>o Memikana, derisor, illudens (confer p. 262, note), subsannator, probably the 
name Memucan in Esther, identified in the Targum with Haman ; ]VplD Mukiun, Chald., ludibrium 
(Castel, 2015) (mockery) ; jlL Mak, Arab., se fatuum prae se tulit, stolidus fuit ; &L, Muakehton, 
fatuitas, stolidus (Castel, 2015-16) ; JJO Magag, Chald., juncus (confer pp. 187 & 188, note); ^3JD 
Maganin, Chald., machinatio ; 'JJQ Magani, Chald., colum, tela, telia linea; |JD Magan, Chald., 
sine causa (undeservedly) ; JiliS Magan, Sam., id. ; Moccio, Welsh, illudere (Davies) ; Mg>ko?, Gr., 
irrisor, derisor ; McoKao/xai irrideo, deludo, words all probably connecting with the Irish Striopac, a 
harlot; Scotch Peggy and Meggy; Magad, Irish, mocking, fear; Magaid, a scoffer (O'Brien) (vide 
p. 49), and the strix, and striges, the witches (confer pp 76, 98, 127, 133, 136, 137 & 182, note; 
confer also Thabothy, ^Eth. (vide pp. 47 & 133), all probably denoting what was called the Ark and 
Arcana : Ev Se ttj ULairirahoiaa' iroXv yap earu to tcov Maycov (f>v\ov, oi icai TJvpaidoi, Kakovvrab. — 
Strabo, lib. 15, p. 1065. In Cappadocia there is a numerous tribe of the Magi, called also Puraithoi. 
It is to the adjacent country of Armenia that the ark of Noah is referred; and this word Puraithoi 
is Sanscrit and Zend, denoting probably the mixed confederation of lords and artificers TJT| |WcT 
Purohita, a domestic priest to a great man; ^iTTT^^j" Paurohityah, the priestly office (Gram. 
526; confer pp. 86, 90, 109 and 110, note; 108 and 109, text): " Hasc in Anaitidis et Omani 
delubris fiunt, nam et horum ibi delubra sunt, et Omani statua in pompa ducitur, ista nos vidimus " 
(Strabo, 15, 1066 ; confer pp. 108, 109 & note *, ibid.) ; D"UEltt Aumanus, Chald., nom. montis 
Hebraice; ")H Hor, in quo mortuus est Aaron frater Moses. — Castel, 143; confer p. 98. 
These seem the Sufies designated by the Tortoise, and all denote varieties of the same Bati- 
nate or hidden power, contending with each other for mastery, by playing on human nature by 
drugs and deception, and mis-guiding; ^1£3p Kafuf, Chald., noctua, bubo (Castel, 340) ; ^3331? 
Kafehfeh, Samar., noctua, bubo; tfQIp Kufah, Chald., dorsum; £}p Kuf, spirare, it. societas. 
This is the Blod Ugl of the Northerns, particularly attributed to the French and Normans, in 
which they laid the victim on his face, marked his back with the figure of the Ugl (owl or eagle), 
dissected the ribs from the spine, and laid them open on both sides like wings, and then tore out 
the lungs as the Mexicans did the heart from the breast, making the victim a spread eagle. Hence 
the phrase in the barbarous laws of Lindenbrog, " Dorsum redimere ;" PlDIp Kufuh, Area, capsa, 
leo non rugit propter capsam fceni sed propter sportam carnium : carnibus enim vescitur, quibus sit 
ferocior, sic Israel saginatus recalcitravit (Castel, 3401); "IDp Kafad, Heb., prsecidit, abrupit 
(Castel, 3402), relating to the custom already noticed, of breaking the back; T)5p Kafud, 
testudo, noctua, ericeus (ibid.) ; "IDIp Kufad, Chald., caro pec. ferina, al. venatio ; |"T£3p Kafuden, 
carnosus; *Np"T1£)p Kafudkai, Cappadoces; tODpntt Athkafada, excidium, excisio; ,ac Kafad, 
Syr., horruit, ut pili metu eriguntur, horrori fuit, praecisus est; U.o>azio Kafudakia, Cappadox; 
l^mo; IrZLOo Kafudia dachasara, frustum carnis, probably referring to the society or fraternization 



207 

ing; the first preterit denoting time past, before any part of the present day (i.e. 
recently passed), as he was yesterday; the second preterit used to denote time, not 

contracted by participation in the flesh of one of these victims (confer p. 146, 144 & 143, note). This 
probably is the same with Chemosh 3f^- At'h, affixed to ^fjr Kam, desire, makes 3TJJ3": 
Kamathah, a tortoise (Gram. 48C) : " Wilt not thou possess that which Chemosh thy god giveth thee 
to possess"?— Judges, 11, 24. These sects differed much more in their names for things, than in 
the things signified, the real point at issue being, which conventicle of priests were to possess the 

power of withholding or bestowing the good things of this life; "J^y Chatafas, Sam., Chemosh. 

Num. 21, 2'.); Custd, 1714. " Moab people of Chemosh" (confer p. 80), which seems the Heb., 
Chald., Syr., Arab. *pU Hhatef, injuria, vis, violentia, rapina, iniquitas ; NlTQ'tOn Hhatifitha, 
Chald., Noctua, Nycticorax, nomen avis rapacis, Harp) h." — Castel, 1200. These gods having always 
adopted the principle of conferring their blessings on their adherents at the expense of others. 
ND'On 1 1 batifa, rasio, abrasio, rasura (Ibid), referring probably to the shaving of the Lord God by the 
hired razor; (nfl'fc: Tabaka, A'Ah., suffocavit, comprcssit; +17)04': Ta-thabaka, conglutinari, ante- 
jungi inter se ; j>k Tabak, Ar., obturavit, obseravit, operuit, occlusit, clausum fuit coopertura, texit, 
conclusit, congruit, convenit; consensit, complacuit; ^b Tabakon, operimentum, operculum, clausio; 
discus pec. ex ligno scu mctallo pec. escarius, mensa, s. alia supra quod comeditur ; ;jJa A\ u^-ou 
Beit al Tabakon, i. q. j^L u^-oJ Nabatb, Tabakon, testudo 9 vel 90 ova pariens ex quibus singulis 
emergit testudo, hinc jaIs J\ Am. (Ummo) Tabakon, infortunium, aerumna, calamitates, morbi ; 
quod vetus Arabum opinio fuit ex 79 ovis quae testudo parere solet unum esse unde niger prodeat 
serpens . . Universalis et totam terram ejusve superficiem contingens pluvia (Castel, 1467) ; a 
universal deluge or destruction (confer p. 125). This egg is the same thing with the Anguineum of 
the Druids, and would appear to have been both laid and hatched for some time. " The Batenites, 
which name is also given to the Ismaelians and to the Karmatians, who were a sect who professed 
the same abominable principles, and were dispersed over several parts of the East." "The word sig- 
nifies Esoterics, or people of inward or hidden light or knowledge." The first ostensible activity of 
these people subsequent to Mahomed, is referable to the Karmatians, " a sect which bore an 
inveterate malice against the Mahomedans, and first began to raise disturbances." — A. H. 27!S. 
From these Assassins arose the Ismaelians or Assassins of Hassan Saba who, in A. H. 483, got 
possession of Al Jebal, in Persian Irak, and held it as their stronghold till they were destroyed and 
dispersed by Holagu, the Tartar, a period of 1 7 1 years. These have always revived in one form or 
another with the Protean vitality of this power. Sale (P. D. p. 236) quotes a passage from Al 
Ghazali, who says, that " Whenever what they saj r is denied to be true, they fail not to reply, that 
our unbelief proceeds from learning (knowledge) and logic (reasoning), affirming learning to be a vail, 
and logic the work of the mind ; whereas, what they tell us appears only within, being discovered 
by the light of truth (vide p. 127, note) ; but this is that truth, the sparks whereof have flown into 
several countries and occasioned great mischiefs, so that it is more for the advantage of God's true 
religion, to put to death one of those who utter such things, than to bestow life on ten others." The 
zeal of this pious Moslem has not magnified the evil or the danger, though his proposed remedy is 
not the most judicious. The seduction of the Hebrews, the people of Noah (who had driven the 
Israelites or blacks to the borders of the Red Sea) into the thraldom of the Lord God, and the ex- 
termination of the Anakim, the same original race with that of Noah, derived from Enoch, is one of 
the revenges upon enemies by the Divine power of these Lord Gods ; 3J" rTcff Anuka, skill, skilful, 
Sans. — Gram. 536. A number of circumstances identify the Bahman or Dwarf of the Hindus with 



208 

only passed before the commencement of the current day, but remotely so, as Bali 
was (formerly) a powerful king- (these two preterits, Mr. Wilkins adds, are much 

Hooshing of the Persians; £"$q" Hooswa, Sans., short; ^"JJf5T Vaman, short dwarf.— Grammar, 
511. tlJb Hush, Persian, intellectus, mentem pollere. — CWe/, 2, 558. The same with Bhaman, 
and the root, I believe, of Balkh, Bamian, Hosching, petit fils de Siamek fils de Meschia sort 
de Kaiomert, Pere du genre humain. — Zendav. 3, 166; confer note E, p. 21, note \ He was 
of the religion and race of Enoch or the EEranians, and founder of a Faith: Rex Pheredun vocari 
voluit Mobad, i. e. Praesul de religione Idris, i. e. Enochi qui in ccelum receptus quia ambu- 
lavit cum Deo. Hyde de Vet. Pers. Rel. This is the Enoch the seventh from Adam. The Scripture 
barely indicates the destruction of the first Enoch or Cainites, and the subsequent strife, by the 
words attributed to Lamech to his wives : " I have slain a man to my wounding. If Cain shall 
be (has been) avenged sevenfold, truly Lamech seventy and sevenfold." — Genesis, 4, 23. The 
offspring of i"D¥ Tzileh (Tubal Cain, an instructor of every artificer in brass or iron) denote the 
Siths or Pychts and the Cross; iwl? Tzileh, assavit; l> 7)£ Tzali, Heb., assum, assatura. Hence 
attributed to Christ, the son of the artificer (vide note A, pp. 5 & 6, note 2 ) ; 'O'H Tzali, assum, 
assatura, haec crucifixionis Christi Typus, Christus in Cruce assus. Hinc Arab. ; 27^ Salib, tarn 
assare quam crucifigere (Salip. Punic-Malt. Croce Ital.) ; iH?^ Tzalahab, Chald., nitidus, tersus 
fulgens, politus fuit, splenduit, coruscavit instar flamma; 32,>m Tzaleh, Sam., judicavit, putavit, 
speravit ; JL: Sal, or Zal, Ar., Justus fuit, sustinuit fervorem (supplicium) ignis, ustus, ustulatus fuit 
(confer note C, p 13) ; assavit, torruit carnem. — Castel, 3177- These are opposed to the carnivorous 
race, in the Proverbs attributed to Solomon. " The slothful roasteth not that which he took in 
hunting (vide Sup.) : but the substance of a diligent man is precious." — Prov. 12, 27 ; confer note 
B, p. 11. The Abyssinians eating the ox alive, cutting raw steaks from his limbs, is probably com- 
memorative of the same hatred manifested by the Israelites to the Golden Cow, if it was not the 
most luxurious method of eating their enemies. This is the light bread bestowed by Moses and 
the Lord God on the Israelites, which the souls of the Hebrews loathed; POtD Tabahh, jugulavit, 
mactavit, Heb.; differt a !"Q* Zabahh, quod est pec. mactare ad sacrificium (the Arabian Zab- 
bah), at rOD Tabahh, ad coctionem cibum aut convivium; de homine, occidit, decollavit, collum 
praecidit ; 11310 Tabahh, coquus, satellites qs. mactatores hominum, quod in sontes animadvertere 
solerent ; 11210 Tabahh, animal mactandum ; POD Tabbahh, Chald., coquus, mactator, lanius ; in 
illustration of this word Castel quotes a Proverb : " Optimus inter lanios socius est Amalec." — 
Castel, 1461; Syr., iEth., id. "And Samuel (*]D&£^ Shasaf, in frusta dissecuit) hewed Agag (the 
king of the Amalekites) in pieces before the Lord in Gilgal." — 1 Sam. 15,33. If this was performed 
upon him alive, it explains his deprecating the bitterness of death. The word Tabahh is probably 
allied to Tabak noticed above ; "115^ Shur, Bos LXX. and Ar. Principatus, tribus, quia insigne 
hujus tribus fuit Bos, Principes Sichemitarum (the Socs or Boors). — Castel, 3723. This is, I believe, 
the origin of the name Syria and Syrians. The Arabic, &c. Shams refers to the Solymi (vide p. 189, 
n. f (ibid.) ; 190, text). The reversion therefore of the Hebrews to their ancestral principles changing 
their glory (HX" Sur, Sans, root, be glorious; Dhatus, 163) into the likeness of the cow, was taking 
the opposite side, that of the wheat-eaters, in contradistinction to that of the Lord (confer 112 & 
168, note) : "The Israelites accustomed to the ^Egyptian idolatry, paying a religious worship to 
this image." — Sale, Koran, c. 2, p. 9. "And Moses said, who is on the Lord's side to me (a. moi, 
French) ? And the sons of Levi gathered unto him, and he said, slay every man his brother, his 
companion and his neighbour. Consecrate yourselves today to the Lord." — Exod. 32, 26; confer 



209 

used in narration, and very much confounded in their application). The first future 
marks time to come, excluding every portion of the present day, or proximate futurity ; 

p. 186, note. The Arabian tradition states this slaughter at 70,000, the Vulgate, at 25,000 (vide 

Sale, Koran, 1, p. 10, note:— confer 132, note). These are the Sadducees and Carians (confer p. 43, 

note), the men of blood, who sold their blood as soldiers as the Rajpoots do, and probably the race 

of warriors who subdued the Siths or Pechts ; the Celts distinguished from the combined race, 

speaking the composite language or Hellenic. These seem to have been variously designated, from 

either race, " Per totam Cares Graeciam, acre militando merentes sunt dissipati." — Strabo. The name 

ascribed to them by Homer, "At Masthles Cares ducebat, barbarilingues " (Iliad, 2, 867), ap- 

proaches to the Sanscrit root JjgJ" Mlaych'h, speak indistinctly ; 3XJ5": Mlaych'hah, a foreigner 

(Dhatus, 100), and may very well be a metathesis of the syllables of that word, as it also 

does to the Guebre Mcschia, the race preceding Hoshung (these were Cannibals). This is the 

speech attributed by the Irish to the Welsh, the Cimbri or Gol or Wal foreigner ; Briotac and 

Briot-balb, Irish, stammering like a Briton, because the Britons seemed to the Irish to speak in a 

stammering and awkward manner (O'Brien) ; DID Charet, caecidit, scidit, exscidit, foedus percussit 

(qs. scidit), pactus est foedus, facientes primo jurabant, post transibant inter partes pecudis, q. d. 

dividantur ejus membra sicut pecus istud qui juramentum violaverit (Castel, 1818; confer Gen. 15, 

17), possibly the origin of our penalty of quartering for treason; TP)3 Cherethi, Cerethaeus, Cha- 

rath, Arab. ; Charitha, Syr. ; Charith, Sam., regio Pakestina, littoralis et australis, sagittis potens, 

quae ab hac regione, ut a Britannia nostra Magna Celtica, suum olim sortita fuit nomen ; utrius- 

que incolae, ro^erau ecleberrimi, unde Chald., semper et Syr., atque Arab, saepissime, sagittores 

vertunt ; DID Charath, Chald., excisio ex hac vita ; I'DID Charatin, porrum, the Welsh plant or 

Verbenum (confer 187, note). The ancient name of Cardigan approaches to this, and possibly 

denotes the same Celtic or Cimbric tribe, probably the original strong Bownians, and the bowmen 

or military of Kent, who led the van of the English army. The valleys of the Pyrenees were 

inhabited by a people of the same name, who made excellent hams, not inferior to those of the 

K.av0apiicoi, Cantabrians: Keppnravoi, tov ]/3wpi/cov <pv\ov. — Strabo, 245. Uepvai, Perna2, hams, 

is Basque; Pierna, Span., Bernca or Zancoa; Ba., Crus (Larram. 2, 171); Shank, Scotch and 

English, crus ; " Shanks naygy," one's own legs for a horse ; 

" A world too wide for his shrunk shanks." — Shakespeare. 

A haunch, a ham. On the passage of Homer quoted above, Strabo observes: " Quaestio oritur, cur 
qui tarn multas gentes norat barbaras, solos Cares, barbarilingues dixerit, barbaros nullos " (Strabo, 
976) : " cum ergo omnes qui sic crasso ore loquuntur, barbari appellarentur, existimatum est alieni- 
genarum ora esse talia: eorum inquam qui non essent Graeci." — Id. 977 j confer p. 86, note. The 
word also implied in Greek: "Cum quis Graecam sermonem affectans perfectam ejus pronuueiatio- 
nem non attingit, maxime autem Caribus hoc contigit." — Id. 978. The Carians, according to 
Strabo, founded Miletus, who seem the same with the Myliae and Solymi (Strabo, 858), all probably 
connecting with the Scotch Ker, Northern Kiar, the Celts : Kaire, Lapland, Canis ; Swed., Hund. 
item homo malevolus. — D. L. 178. Hence our cur. These are the Huns and Huningr of the 
Northern Mythology, not the Huns of Attila, to whom they are long anterior. The same with 
the Ambri, Hambri, the sharks or devourers, cannibals ; and the English Humber (the river) ; 
Humber rex Hunnorum Albanactus (rex Scotia?) interficitur (Pontic. Virun. Chron. p. 95 ; confer 
Neacc, p. 70); Hambre, Span., Amorratua Basque, dira fames (Larramendi, \, 419), ravenous; 
the Sig- Ambri. Cu, Irish, anciently any dog; Cua, flesh; Cua-margad, the shambles (O'Brien); 

2 E 



210 

the second future, called the future of today, answers to the future indefinite and im- 
perfect, he shall or will be. The marking- of such distinctions with respect to time, 

Cu-mara, a sea-hound; proper name of several great, men of the old Irish nation (O'Brien), 
Mil or Milead, Irish, a soldier, a champion. The genitive of this word is Con; whence Latin, 
Canis, Mil-cu, a fighting dog (possibly Milcom for Moloch). Strabo (7&7) mentions a Cariata 
Bactriana destroyed by Alexander : " Onesicritus vero de his quoque narrat minime laudanda eos 
enim qui senio confecti sint aut morbo, vivos ait projici canibus dedita opera ad hoc nutritis, 
quos sua lingua entaphistas, quasi vespilliones vocant." — Strabo, 786. " Circa Britanniam sunt 
cum alias parvae insulae turn magna Jerne juxta Britanniam ; de hac nihil certi habeo quod dicam, 
nisi quod incolae ejus Britannis sunt magis agrestes, qui et humanis vescuntur carnibus et plurimum 
cibum vorant (confer p. 136 et seq., text), et pro honesto ducunt parentum mortuorum corpora 
comedere, ac palam concumbere non cum aliis modo mulieribus, sed etiam cum matribus ac sorori- 
bus. Qua; quidem ita referimus ut fide dignis harum rerum testibus destituti, sane carnibus 
humanis vesci Scythicum esse fertur, idque usurpasse etiam obsidiorum necessitatibus urgentibus 
Galli (KtjXtoc), Hispani, aliique plures feruntur" (vide Hambri, sup.', Strabo, 308; confer p. 131, 
note). Hieronymus says he saw Scotchmen (Celts) eat human flesh at Paris. The Aish-Karioth, 
who betrayed Christ to the Sadducees, possibly belonged to this race, the sellers of blood, " Who 
cared not for the poor, and was a thief." — John, 12, 6. These were those who would fight for hire 
in any cause, whether right or wrong, the Sadducees of the sword ; the same with the Celts 
(confer p. 64, note) and Druids (who were of different sects) called Carnac, from Carna, flesh, Lat. 
Caro, who sacrificed on the Cams or stone Piles (the heaps of testimony) on the mountain tops (the 
excelsa). Hence Carnage, English and French, for slaughter; Carrion, Eng., for flesh not fit to 
be eaten ; Carniceria, Span. ; Epalleria, Ba. ; Gran matanza de gente, Sp. ; Caedes, carnificina, 
carnicero, Sp. ; Epaillea, epallea, Ba., lanio (Larr. 1, 177) (the Pahluans or Com-pellers) ; TJJ"^^ 
Palalan, Sans., flesh (Gr. 487) 5 Palog, Pelh., tiger, leopard (Zendav.) (confer p. 206, note) ; Carnicero, 
Sp. ; Amigo de Carne, Sp. Carnivorus ; Carnicero, Sp. Cruel, Sp. (id. ibid.) ; Cruel, Sp. ; Cruela, 
odol-guiroa, Ba. ; Cru-delis (Larr. 1, 242); Sangre, Sp.; Odola, Ba., sanguis. — Id. 2, 272. This, 
I believe, is the origin of the word Idol, and not the Greek eoScoXiov used for effigies. Idoli, which 
is formed from etSwXa, which is properly forma; ac species rei in animo conceptae. The use of the 
word by Ecclesiastical writers is a peculiar import, Et&wXov, spectrum simulachrum, imago, effigies. 
It was these blood-stained objects of worship, not what was conceived in the mind, that were pro- 
perly idols ; i k _^ M j Nasib, Arab., quicquid pro Deo colendum erigitur (Pocock, 100) (the word also 

means fortune or fate); ( >LJ^ Anasab, lapides circa Caabam positos super quibus sacrificarent ; 

c_wJk J\ (Al Nasib) Al Nosb, significat statuas positas ad cultum, item lapides quos posuerunt 
ut super ipsis sacrificia mactarent idolis. Inde dictum cujusdam, sanguine se perfusum autumantis, 
" ac si essem lapis, rubens ; ,a,sA c—w Nasib Ahhmar," which words are explained by an Arabian 
writer, " Instar lapidis rubentis sanguine victimarum. Quo dicto, vel ad lapides quibus jugularentur 
victimse alludi potest vel ad ipsum idolum, nam et eo sanguine victimarum oblinere solitos docet 
Sharestanius, accessurum unde opibus suis incrementum sperantes." — Pocock, 101. It is to the 
word in the sense of fate or fortune (Siva or Rudra) that this applies (confer p. 26, note) ; " Porro, 
i_^^J (Nasib) Nasb, vel Nosb, et Uteris et sensu cum i'VJ Natzib and i"Q¥D Matzebah (Mizbah, 
confer p. 176, note), convenit, ita significatione optime respondet voci Hebraicae 2W Aatzab, 
cum utrumque et idolum denotet, et molestiam seu dolorem, i. e. malum, et miseriam quae cultori- 
bus suis abunde creant." — Pocock, ibid. This seems to concur with the Latin Dolor and Dolus; 



211 

either past or future, is not the office of the verb as an element of diction, or an 
oral sign ; past, present, and to come alone qualifying this part of speech with refer- 

Thol, Scotch, endure, suffer; Thol-booth, career, locus supplicii ; Bod, Lapland, taberna; Dule, 
Scotch, woe, sorrow: "may dule and sorrow be thy lot " {Scotch Sony); the cruel, or men of 
blood, crudivorous ; c_^uj Nasaba, Arab., fixit, extulit, elevavit ; i mm j Ml j Nosbon, idolum cultui 
erectum, objectum oculi, aspectus; j'ju*J Nosbehton, columna erecta; u«J Nosabon, petrae ; 
<__w Nosobon, cruciatus, pernicies, labores. — Castel, 2376 (confer p. 176. Mitzbah, and Maha- 
deva, and Egyptian Oni; p. 145, note; and note H, p. 26, note '). It was in Mount Moriah 
(Jerusalem) (2 Chronicles, 3, 1) that Isaac was to sacrifice his only son {Genesis, 22, 2, 9); (the 
Jacobites) and Jacob said unto his brethren, gather stones and make a heap, and they did eat there 
upon the heap. The Jacobites are the Irrisores, the same with our John (or Jock, joke, jok, 
Scotch) and James. And not Jack, which is the Basque Jaquin, scire, cognoscere ; Saber, Span., 
Jaquin duna, Ba., Sapiens, Sabio, Sp. {Lurr. 2, 2G5), a Jack Tar, an able seaman, a Jack of all trades 
and master of none, knowing many trades, but not having served his time to any ; Scotch, Cowan ; 
II ceardac, Irish (II, many, well) {O'Brien) ; a Jackanapes, a term of contempt for the industrious 
race of Vileins, or implying the pretension to be Jackan, or skilful; Tjaime and Tjaima, Lapland, 
Jock, Swed., Risus {D. L. 4G5) ; the Carnac are the Kharefesters of the Zendavesta, " Kharefesters 
Hommes productions des Dews" {Zend. 2, 130) ; " Je lie le venin abondant et la gueule, de tous 
les Kharefesters" {Zcndav. 3, 135): " Rien ne peut resister aux Kharefesters." — Zendav. 3, 460. 
In consequence of this mixture the Greeks are sometimes represented as Celts, and at other 
times as the Boors, in the Fragments of the history of Cato, printed in Havercamp's Sallust, 2, 
p. 281 : " Primo Italiam tenuisse quosdam qui adpellabantur Aborigines, hos postea adventu iEnea? 
Phrygibus junctos Latinos uno nomine nuncupatos." " Aboriginum gens Graeca fuit." — Id. ibid. 
A circumstance which will contribute to account for the affinity between the Latin and Irish (confer 
p. 196, note). The same diversity of denomination occurs in Persian with respect to the Pahluwans, 
the horsemen, and the subject Albs, Alps, or Rustics, from which latter Rustem appears to have arisen 

(confer p. 187, note), ( A\ Alp, or t__A\ Alb, gigas (a pigmy : vide p. 1 89), i. q. Pahluwan, Turcoman- 

norum idiomate, luctator, athleta, Aalb, Tatar, omnis robustus natura et fortis qualis Hercules, quod 
genus extinctum aiunt. — Castel, 2, 45 ; confer note C, p. 14, and n. 5 , ibid. It serves to show that 
the Aborgenes are not from Ab-origine ; these seem all to have been Pultiphagi. ftft£\: Achaly, ^Eth., 
granum, frumentum ; frftA: Achala, Mt\\., sufficit ; 732 M'achal, wheat. — 1 Kings, 5, 11. "Et 
ex hoc depravato deductum videtur JYOO Macuth. 2 Chron., 2, 10: "I will give to thy servants, 
the hewers that cut timber, twenty thousand measures of beaten wheat, and twenty thousand mea- 
sures of barley," i. e. pounded or pulverized wheat and barley ; meal, the food of the Pultiphagi 
{vide p. 23). Probably allied to Sam. 2.VV Aakal, or =*2,¥V Aakaleh, ager {Castel, 2876) ; 7pn 
Hhakel, or N7pH, Chald., ager; HN7pn Hhakalaeh, rusticus, agrestis, vir agros colens ; f\ft{\ \ 
Hhakyla, Mt\\., ager, rus, villa ; JiU- Hhakala, Arab., vendidit fruges ; pro triente aut alia parte 
colendum dedit arvum ; JjL>- Hhakalon, ager, praedia, possessiones {Castel, 1377) ; \ki^ Aakal, 
Syr., cogitatio attenta ; JU^ Aaakalon, Arab., terra inculta; Sjilc Aaakula, Cophitarum nomen. — 
Castel, 2876. This seems allied to Syrian .A* r o.\*o Chiludis. nom. iEgyptii quern interfecit Moses 
et in arena occultavit,— Castel, 1731. Oloa, Ba., avena {Larr. 1, 117) (oats) ; Ola or Olea, officina, 
a workshop {Id. 2, 123) ; Loy-ola, a potter's workshop ; Arri-ola, a stone-cutter's workshop ; Burdin- 
ola, an iron workshop (hence Bourdeaux, Burdegalla) ; Egurr-ola or Zu-ola, a carpenter's workshop. 
— Id. 2, 123. Ailo-zoguia pulraentum. — Id. 2, 204. Zoguia is from Zucu-tu, nimium coquere 

2e2 



212 

ence to time ; the circumstance in which it is applied, necessarily denoting the period 
to which it refers, which it is the business of the writer or speaker clearly to distin- 

(sodden) {Lair. 1, 206), oatmeal thoroughly boiled. This Ola is allied to Ala, Ba., power [vide 
p. G3) ; Escola, Ba.; Escuela, Span. ; Yschol, Welch ; Scol, Irish ; School, Eng. ; Skill, Eng., seem all 
to refer to the same tuition of manual dexterity, Escu-ola or ala 3fr?f Al, Sans, root, have power, 
be able {Dhat. 5 ; confer p. 122, note); IIqdmI Aschola, Syr. {Acts, 19, 9); 2%o\?7, Greek ; Schola, 
Lat. (of one ^soi.- r o^ Turanus, Turani, a Turanian : vide p. 41, note) Tyrranus. Loyola, Ba., the 
pottery, is the name of Ignatius, the founder of the Jesuits. This order was entirely (although 
they may not be aware of the fact) the invention and creation of the Dominicans, who for some time 
used them in the capacity of the eyes of the Lord in collecting information and evidence against 
heretics ; and derived the principles on which it was founded from their intercourse with Goa, and 
a particular Indian order apparently at least as old as Sanchara Acharya, who reduced the Hindus 
in the south of India to conformity, not by the flames, but by grinding his opponents to death in 
the oil mills, this appearing to him the more orthodox argument. The principles of the institute, 
however, in that age supplied the body with a great degree both of intellectual vigour and learning, 
and soon rendered them the most powerful of all the monastic orders ; several of its ablest members 
endeavoured to reform it, but in all such very mixed fraternities, the wise and the good and well- 
intentioned are few in proportion to the ignorant and unscrupulous, and they were forced to suc- 
cumb (confer p. 190, note). The ostensible object was that of supporting Christianity; the means 
employed such as Christianity will not admit. It is impossible to do good by the doing of evil, 
things in their nature irreconcilable, or to serve the cause of truth by deception. In Spain, there- 
fore, at least, it would appear that the Pulmentum of the artificers was the Pictish porridge, Parritch ; 
Oats, (as Johnson in the first edition of his Dictionary defined it : " The food of men in Scotland 
and of horses in England)." Many notices in the ancient writers show that the Roman peasantry 
were Pulti-phagi : — 

" Si tantum culti solus possederis agri 
Quantum sub Tatio populus Romanus arabat. 

sk ^ sk *fe A sfc 3k ?k 

A scrobe, vel sulco redeuntibus, altera ccena 
Amplior, et grandes fumabant Pultibus Ollae." 

Juvenal, 14, 159, 171. 

It was the import of the idol, not the idolatry, that was the offence, for which Moses slaugh- 
tered the adherents to the cow {vide p. 208, note; confer p. 168, note). The Israelites continued to 
burn incense to the brazen serpent (Serapis) till the reign of Hezekiah, a period of more than 700 
years (confer p. 82). The Scotch word Parritch or Porridge {vide p. 23) seems Irish in its elements ; 
Fuicac, boiling, and Reisjot, congealed ; as also the English word pottage ; Putag, Irish, a 
pudding. These all denote the Siths, or Pichts, or Cruitnich {vide p. 162, text). Treige, vir- 
tuous qualifications or accomplishments ; Treigteas, virtuous ; Treigeanas, abstinence from flesh : 
the word also denotes leaving, forsaking, quitting ; Treigim, to leave, quit, forsake, abandon ; 
Treigean, a forsaking or evacuation of a country {O'Brien), denoting probably the same original 
flight of this people implied by the Hindu tradition with respect to the Attok, which refers to a 
very different scene than either this country or the course of the Indus. Pat is probably Pet or 
Pecht and Patu, plain speaking ; and Irish React, a right, open right, from whence has come the 



213 

guish by a proper use of the other signs or words to which the verb is relative. The 
functions of the parts of speech (which are necessarily to be supplied by one artifice 

northern Ric for rule or realm ; "]1 Rech ; NUT Recha ; NDn Richa, Chald., Rex non communiter 
hoc sensu ursurpatum, sed certo modo. et certa locutione. — Castel, 3580. This word is from T1 
Rach, Heb., Chald., Syr., Sam., mollis, lenis ; and probably denotes the Sam-Nerimau of the Per- 
sians, and the Rech-ab, the father of Rech, whose posterity were neither to build house, nor sow 
seed, nor plant, nor possess vineyard, but were to dwell in tents. — Jer. 35. The Tats, or Curds, or 
dispossessed husbandmen ; Scam, Irish, mild, modest, small, tender, also keen (i. e. discriminative) : 
" Semar, trefoil ; Seamrog, dimin, trefoil, clover, worn by Irishmen in their hats on Pat-rick's day in 
memory of that great Saint." — O'Brien. This is older than the three degrees of Scotch masonry, 
and refers to a different distinction of mankind, as well as to the true cross (vide p. 168). 

The double import of impaling or crucifying and roasting refers to the Haruth, or Veru, or 
Obelisk, the spit or pivot. J^ Sula, Mai, STR?j Soola, Hind., a stake for empaling criminals, to 
empale.— Marsden, 193. This is the root of the Trisala, the Trident, or Hindu cross; 77^. Soolah, 
Sanscrit, a spear, pike, spike, from the root SJ^T Sool, make sick, Ex., he sickens (Soolati), the 
thief (Dhutus, 147) ; STr^J Soola, Sanscrit, a spit ; STJr^T Jft^t Soolya Mahsari, roasted flesh, roast 
meat (Grammar, 500) ; jjL Wathid, or Wathidon, palus, paxillus nom. idoli primum culti a gente 
Noachi postea a Kelabitis (Castel, 909) ; Maha Maiisa; human flesh (Shakespeare, 1715) : Manna? 
(confer pp. 20G & 100; and Deuteron. 8, 3), where the passage rendered in our version from 
every (word) which proceedeth out of the mouth of the Lord appears to be "from every sub- 
stance which the Lord ordains." Maha Prasada, meat offered to a deity, especially Jagath Nat'ha, 
and then distributed (Id. ibid.) ; this is a species of Eucharist or sacrament, universal in one form 
or another throughout the world. " If one bear holy flesh in the skirts of his garment, and with 
his skirt do touch bread, or pottage, or wine, or oyl, or any meat, shall it be holy? and the 
priests answered no. If one that is unclean by a dead body touch any of these, shall it be un- 
clean ? and the priests answered it shall be unclean" (confer pp. 143, J 44, note; Hac/ai, 2, 12). 
The Hosching of the Persians may be identified with Enoch, or the race, or power compre- 
hended under that designation (confer 208, note) : "Hosching fils de Frevak et Gounjeh sa femme 
e'est d'eux que viennent les Iraniens." — Zendav. 3, 380. These were the artificers, the industrious 
race, cultivators who required comfort for the work and toil of their hands, and the power that 
established by Feridun and Khawah the blacksmith. The Persian epoch of Feiidun corresponds 
with that of Mahananda, or Maha Bali of the Hindus, the Babylonian Bclus, not the Bali defeated 
by Bahman, the miraculous dwarf, and bound by Mad'hu Sud'hana (not Krishna, who also bears 
this epithet). Nanda is the term given to the Bull of Siva, justice, and is from the root cf f^ 
Nadi, rejoice, be glad ; *T?<f"tcT Nandati, verb, he rejoices : the example is the Human race rejoices 
(cfj^TJ TJ^j" Kulah Punsah, mankind) (Dhatus, 79), supposed all to spring from this Adam or Budd'ha 
and his three sons. The Hindu government, till comparatively a modern epoch, always bore the 
name of the Magad'hi empire till the death of the last pretender to this Umbrella, when it was suc- 
ceeded by the Andra-B'hrittiyas, described as the servants of kings. It is not impossible that this 
maritime or Pradyota power may be the source of the Greek Proteus ; *£co^o^> Protus, Syr., Demon 
Marinus qui varie transformatur. — Castel, 3067- These were also the Hebrews who were known as 
the people of Noah, till Moses enthralled them as Israelites devoted to the Lord their God. 
niJ *J^ Beni Nuhh, filii Nore totum illud seculum quod fuit ante datam legem etiam ipsi Israelite 
sic vocantur. — Castel, 2242. The import of the word JT0 Nuhh, Heb., Chald., Syr., Samar. 



214 

or another in all languages) denoting- only the relations subsisting between things, 
the superiority of one language over another consisting chiefly in the efficiency and 

means quies, otium, cessatio, quievit, requiem praestitit (Castel, 2242), which would seem to denote 
the establishment of law and government and industry, till the Lord God kindled again dissension 
and chance, the consuming fire. The sceptre of Feridun was the cow's head ; ^tys Faridun, nom. 
regis cujusdam justi qui JtHND 7KPIV Tzohhal Maran occidit. This Tzohhal Maran is the same 
with Zohac Dohac, or Yudishter, who overthrew the empire of Djemschid, which lasted for 1000 
years, as they suppose that of Zohak to have done : " Regne de Zohak dix vies de particuliers de 
cent ans chacun." — Zendav. 3, 41 J. This arises from his dynasty continuing to exercise sovereign 
power in parts of the world after the establishment of the empire of Feridun : " Zohac pas tu£ mais 
lie dans le mont Demavend." ^^ialgjjl Azdehanash, nom. cujusdam regis Persiae, Arab. ; "Titi Da- 
haci (Zohhak), de quo multa fabulantur s. Draco ei assignatus aut Draco dicitur; \^\ Azzdeha, 
magnus serpens mas, et crocodilus, Draco (Castel, 2, 23 ; confer p. 44, note) ; cS\=>- <i Dsahhach, 
Draco quidam regi Feridun assignatus. — Castel, 2, 389. The word Maran also means serpent ; 
,L> Mara, serpens, and is the word used for the serpent that seduced Adam and Eve. — Gen. 3, 1. 
And Cap. 49, 17 : " Dan shall judge his people, Dan shall be a serpent," Mara, an adder (an arrow 
snake) ; ]H Din is the word used forjudge, which properly means— judicium quod ex jure justum 
aequum est, and is assigned as the root of the name of the Midianites (vide p. 80), and seems the 
Scotch Doomster. ftr!W^ Daani, Sam., judicavit, et In? Dun, con-demn, English and Latin, 
to damn ]1D Maran, Heb., defector apostata, and is applied as the appellation of the concealed 
Jews : Onasin calumniatores sic etiam dicuntur qui in occulto judasi et non ev rco (fiavepw (vide p. 
45, note) ; pft is expressed by Castel in English letters, Marrano, and explained Judaeus Baptizatus 
qui tamen in sua manet fide. — Castel, 2139. It was these baptized Jews or circumcised Christians 
who seem to have practised all the wickedness attributed to that people at Rome, — 

" Romanus autem soliti contemnere leges 
Judaicum ediscunt, et servant, ac metuunt jus, 
Tradidit arcano quodcunque volumine Moses ; 
Non monstrare vias eadem nisi sacra colenti, 
Quaesitum ad fontem solos deducere verpos." — Juvenal, 14, 100. 

Vet. Schol. ad fontem : ubi baptisuntur. Verpos : Judaeos, qui sine pellicula sunt. 

It is in this sense that the term is applied in Scripture (Matt. 3, 7) : " quum autem videret multos 
Pharisaeos et Sadducaeos venientes ut baptizarentur dixit illis progenies Viperarum, quis common- 
strabit vobis ut fugeris ab ira veniente." The Syrian word used for Viper is ]±i^l] Acha-dina, which 
may be compound of Din or Dina, and !"ltf Ahh, frater; Klltf Ahha, fibula; Hintf Ahhuah, Heb., 
Chald., Syr., Arab., fraternitas, fraterna societas. — Castel, 81, 82. The same word Acha-dina is 
used for the serpent which came out of the heat and fastened on Paul's hand. Christ says of the 
same persons (Matth. 23, 33) : " Serpentes (lAo&v Hhuutha), progenies viperarum (Acha-dina) quo- 
modo effugeris a judicio (jx*, Dina) Gehannae (damnation of hell)." Hhuutha refers to the Batn al 
Hhuth (vide note E, p. 18, and n. '). 

Horace's account of his encounter with the Jew in the Via Sacra appears to refer to the Jus Ro- 
manum and the secret visitations of the Sadducees : — 

* * * * . * * " Vin' tu 

Curtis Judaeis oppedere ? Nulla mihi (inquam) 



215 

precision and simplicity with which these several relations are signified. The third 
Sanscrit preterit, defined to be the preterit of today, is used to denote both recently 

Relligio est. At mi, sum paulo infirmior uuus 
Multorum, ignosces : alias loquar. 

* * * Casu venit obvius illi 
Adversarius : et quo tu turpissime ? Magna 
Exclamat voce : et licet antestari ? Ego vero 
Oppono auriculam : rapit in jus : clamor utrinque, 
Undique concursus." — Serm. lib. 1, 9, 69. 

At which period a party appears accordingly to have existed on both sides. The verses in the fifth 
Satire of the same book refer also to the same Israelilo doctrine of the Lord God, and the merry 
religion disposing of all things; and his fury being the cause of all the miracles and wondrous 
works which astonished mankind. 

* * * « Dehinc Gnatia lymphis 
Iratis exstructa dedit risusque jocosque : 
Dum flamma sine thura liquescerc limine sacro 
Persuadere cupit. Credat Judaeus Apella 

Non ego, namque deos didici securum agere aevum ; 

Nee si quid miri faciat natura, deos id 

Tristes ex alto cccli demittere tecto." — Serm. 1, 5, 97- 

Apella relates to the Abolla, the cloak, one of the Abd to the Lord or master, bound to believe or 
maintain to be true and propagate as truth all the affirmations of his guide (confer p. 138). These 
are all the same with the Mourners, or Ionim, or Doves (confer p. 103, note). 72N Abal, luxit, doluit, 
lugens, Heb., Chald., Syr.; v^N Ebel, Chald., hinc abolla, tragica vestis, de qua (Athen. lib. 12), 
Deipnos. (Castel, 12) ; ]VT£)tf Afiliun, or Apiliun, Chald., pallium, toga, vestis exterior longior qua 
homo tegitur; JTwQN Apaliith, or Afaliith, risus, subsannatio (Castel, 198) : Falain, Irish, a mantle, 
or Irish cloak, or cover; Falac gliobac, a shag rug, an Irish mantle (O'Brien); San and Sanct, 
Irish, holy ; Sanct Brigit, St. Bridget; Sanctoire, a place of refuge (O'Brien) : these indicate the 
Pupa, the Irish saints, and their shag rugs. There seems no question that Insula Sanctorum was a 
term for Ireland anterior to the Christian aera (confer p. 184 ; note H. p. 30; note A, p. 4, n. ' ; 
pp. 136, 139, note). The verses of Tibullus (lib. 1) possibly refer to this : — 

" Non sine me est tibi partus honos per bella. Pyrene 
Testis, et Oceani litora Santonici," 

where Santonicum seems equivalent to Gallicum or Celticum. 

Mor ryd is the Irish sea, viz. the ocean north and west of Brest and the Bay of Biscay : this is 
generally supposed to mean the rude or boisterous sea. The word Rud, Ryd, Red Rood means 
however the cross, the road, or way, and ruddy; Rod, Irish and Scotch, the way, or road (O'Brien), 
i. e. the open or free way ; Rod an Rig, the highway ; Reid and Roe, Irish, a plain, a field; Ruad, 
Irish ; Rhydh, Welsh, reddish ; a word not unconnected with Erythea, the rock in the Straits of 
Gibraltar, where, according to the Latin Fable, the three formed Geryon reigned, the Mare Ery- 
thrseum applied by ancient writers to the Arabic and Persian Gulfs, and sea between them, and in 
the periplus of Arrian to the whole ocean south of Arabia and east of Africa, and with the Hindu 
3TgJ Roodra or Maha-deva, to whom they attribute the Trisala, which is not the cross. ^f\J~^ 



216 

and indefinitely passed, as " there was rain/' or " it rained*." — Gram. 125. All these 
distinctions of idea it is evident the English form of speech is perfectly competent to 

Rood'hiran, Sanscrit, blood; ^f\f^: Rood'hirah, planet Venus, from ^f Roodh, confine?— 
Gram. 483. $T<f Rood, root, weep (Gram. 173) ; our figure of speech, " tears of blood," for bitter 

tears or extreme anguish. 

* The use of " today," " the present day," for the present time, is retained in the Latin, and 
probably has arisen from the day having been the figurative or emblematical sign for the division of 
time. " Lights in the firmament to divide the day from the night ; and for signs and seasons, and 
for days and for years." — Gen. 1, 14. " Hodie Mane, Cic. 12, Attic. 9, Hodierno die Mane. 3 Cat. 
20, Cras Mane 13, Attic. 30, Postridie Mane 3, ver. 68, Heri vespere, 2, Or. 13, Pridie vesperi 1 Ac. 
1 Hodieque non nisi ea astate in usu esse ccepit qua jam Romae Latine loqui desitum fuisse Seneca 
testis est, at dixit. Liv. 1, 27;" Ker. It seems probable, however, that this use of the word is 
originally Pictish, or proper to the Cultivators or industrious race : as we say " at this day," em- 
phatically for the present epoch, the completion of all the days that are past. " The same today, 
yesterday, and tomorrow," where yesterday and tomorrow signify the eternity, past and to come. 
The phrase of the lower ages, Hodierni, for moderns: Hodiernum tempus, "the time of the 
present days," are apparently a translation of these forms of expression, undoubtedly Pictish, and 
not Celtic. The Celts computing time by the night, from whom the Scotch have derived " a seven 
nights," or "sen'-night" for a week: "this day sen-night" for this day week. The Hebrews 
respected the Cow in Egypt (vide p. 208), pre-eminently an agricultural country : " As the garden of 
the Lord, like the land of Egypt." — Gen. 13, 10. And in the Scripture, season is everywhere used 
for epoch and interval of time. " To every thing there is a season, and a time to every purpose under 
the heaven : a time to be born, and a time to die ; a time to plant, and a time to pluck up that which 
is planted." — Eccles. 3, 1. (The method of gathering the harvest over great part of the East.) 
"At the season thou earnest forth out of Egypt." — Deuteron. 16, 6. "Israel for a long season 
without the true God." — 2 Chron. 15, 3, &c. &c. " Dia, written also Die and De in the genitive, 
is the sacred name of God in the Irish language." " Dja, Dje, and De, all written indifferently, to 
signify day ; Lat. dies. It seems to appear from this identity between the sacred name of God 
and that of the day in the Iberno-Celtic dialect, that the Celts, of whom the first Celtic colony that 
went to Ireland were a detachment, had but one and the same word to signify both God and the 
day." — O'Brien, Voc. Dia. It seems to afford conclusive evidence that the proper inhabitants of 
Ireland were not Celts. Dia-rat, daily, a compound of Dia, and Rat, Irish, motion (properly our 
word rate, progressive or regular increment, as motion by degrees or proportional steps, afford- 
ing a ratio or measure, as mille passuum, for a mile) ; Rat, Irish, wages, as we still say " the rate of 
wages," " a lower or a higher rate of wages." Hence Latin, diarius, a day labourer ; Rat, increase, 
prosperity ; Rata, a quarter of a year or three months (O'Brien), i. e. all the days rated or reckoned 
between the Solstices and Equinoxes, the natural distinction of seasons. These are the same with 
the Persians, EEranians, Tats or Guebres : II faut compter premierement le jour et ensuite la nuit " 
(Zendav. 3, 400), directly opposed to the Celts or Pahluwans. The word Dia, Die, De, day, seems 
properly to mean light, as night, darkness. Thus we say it is clear or apparent as noonday, dark 
as midnight ; Noin, Irish, noon ; Noin Dorca, an eclipse of the sun (darkening of the light) ; Noin 
Realt, the evening star (Realt, a star) (O'Brien) (i. e. Hesper, Lucifer) : " Sol diem efficit toto coelo 
luce diffusa." — Cicero. 

" Tertia lux classem Cretaeis sistet in oris." — Virg. Mn. 3. 



217 

express, and more precisely ; for example, the second future or future indefinite and 
imperfect, confounds the ideas of shall and will, which our language discriminates. 

" At pius yEneas per noctem plurima volvcns, 
Ut primum lux alma data est." — /En. 1. 

There is a passage in one of the Hindu hymns, sublime in itself, and descriptive of this reference 
of time to the degrees of the circle, which they divide as we do, by 3G0: "O! Thou who hast 
spread in untrodden space that path to receive the footsteps of the sun," denoting the Rasi chacra 
or circle of the signs or Zodiac. The Labarum of Constantine was the sunbeam, the standard of 
the Picts and Euscai Dunac : Errunua, Erreilua, Basque ; Reyno, Sp. ; Lat., Regnum, viene de 
erraunua que significa el rayo de el Sol. El Reyno es la tierra, a donde llegan los rayos del 
govierno ; y el Rey es el que tiene baxo de su sombra. a las provincias de su Gobierno luminoso ; y 
por esso se llama erreguea que aunque es rayo. — Larr. 2, 239. Sombrage or Sombrajo, Span. ; 
Chaola, echolla, Basque, cubierto de palos para defenderse de el Sol, Zambela, Sombrellutzara, 
Sombrellua, Ba. ; Sombrero, Span., galerus ingens {Larr. 2, 300) ; apparently our word umbrella, 
from Sum (summer), Sam, Shin, the Sun, and Bar, Eng. and Bas., to prevent. This has everywhere 
been one of the insignia of royalty. This is the origin of the canopy of state; Chaola, Ba. ; Ciel, 
French ; Ceiling, Eng., a Sky or cover, or shade ; ^cft Sku, Sans, root, overspread, cover over. — 
Dhat. 15G. Hence Scutum, Lat., a shield. fiAA: Tzalala, /Eth., umbravit ; A8AA! A-tzylala, umbra- 
culum sibi construxit, shade, shed. — Custel, 3173. The Irish appear to combine the same idea of 
screen with the sunbeam. O'Brien— under the word Scaraim (screen), to unfurl, to unfold, lay open 
for drying — quotes from an Irish writer : "She (Brigid) expanded her cloak in her house upon a sun- 
beam, desleann-yreine." Greine, gen. of Grian, the sun ; the reference of the import of Desleann, ren- 
dered ray, the most consistent with analogy, seems Deas or Deus, an ear of corn ; Deas or Deis, the 
right hand ; Deas, order (uti decet) ; Leanam, to follow, to adhere' to ; Greinbeac, the Zodiac, de- 
noting the right-hand way, keeping the sun on the right or following the path of the sun, in contra- 
distinction to Widdershins, of the Celts, contrary to the course of the sun, or keeping the sun on 
the left, equivalent to Karros, cursing, cross in temper (confer p. 205, note) ; " Deisleann, a beam, 
a ray of light proceeding from some luminous body, as the sun." — O'Brien. As applied to the 
instrument on which the cloak was expanded by Brigid, it is probably what was in modern times 
called in Scotland a coat horse ; the simplest species of screen, an instrument like a double gibbet 
or cross, standing on a flat equal-armed or /Ethiopian cross. The import of unfurling her cloak 
on the sunbeam, does not perhaps differ from the hoisting the blacksmith's apron by the EEranians 
on an instrument of the like form ; jjj»\ Aghtar, Persian, astrum, a star, stella ; signum, vexillum, 
varii colores ; vexillum signum, pec. relativum ad a,K Khawaeh, fabrum ferrarium ita dictum 
{Castel, 2, 11) ; Karres, Lapland, durus, asper (Lapland, D. L. 123) (hard, as we say, a hard man, 
a hard master) ; Karro, dirae, execratio, (curse), Karroles, ad diras agendum pronus (D. L. 75) 
(hence Christmas Carols, incantations) ; Karr, cortex. These are the men of the left-hand side, 
the Celts, who reduced the Pechts to the use of bark, the Cherusci. 

* * * " Ingentes Albim liquere Cherusci." 

Claud, de 4to Consul, Honorii. 

" Quaeque domant Cattos, immansuetosque Cheruscos." 

Id. de Bell. Getic. 

The same race of people with the Sigambri : "Zovy-afiftpoi, Tepfiavot ***** 7700-779 
Be virepKeLvrat, ttj? 7T0Ta/wa? ravT7]<i 01 2o7i/3o*. (Swabians) 7rpoaayopevfjievoi Tepfiavot (styled or 

2f 



218 

The imperative mood in like manner denotes, either let him be, or be he. The poten- 
tial mood ififrT Bhavayt is, " he may, he might, he could, he would, he should, 

entitled Germans) ; kcu Bvva/j,et Kat irX^Qei SiacfrepovTes rav aXkwv. — Strabo, 296. These, I appre- 
hend, are the Fir Bolg, Belgians of the Irish, all denoting modifications of this mixed people, more 
or less humanized; Suab, Irish, mannerly, well-bred; Suabais, mild, gentle (O'Brien); Suavis, 
Suaviter, Lat. The Menapii, noticed also by Strabo, are described by Caesar (B. G. 4, 4) as a 
settled people: "Hi ad utramque fluminis ripam aedificia vicosque habebant;" Mein, Irish, the 
mind; Lat. Mens; Meinn, Irish, quality; also a Mien, Meinneamail, affable, well-disposed 
(O'Brien), mannerly. The import of "styled or entitled" Germans, arises from this, that the 
Germans, who maintained the principles of chastity in their forests (see Tacit.), were the Pictish 
race, and valued themselves on preserving their blood pure from the Blacks or Celts. The Nervii, 
classed by Strabo as a German tribe, Nepouiot 8e tovto TepfjuaviKov eOvos (probably by extraction, 
the Niara of the Northern Mythology, Celts, Nairs), adhered to these principles, and were ambitious 
also of being considered Whites, and belonging to the industrious race : " Nervii circa affectationem 
Germanicae originis ultro ambitiosi, tanquam per hanc gloriam sanguinis, a similitudine et inertia 
Gallorum separentur " (Tac. de Morib. Germ. c. # 28) ; Sita, Lapland, pagus, domicilium. — D. L. 404. 
Hence the Siths and our city, which is not a Synchrasis of civitas, from Civis, a citizen, sitizen ; i. q. 
Deni-zen, from Dinas. The Belgae or Firbolg are probably originally the same with the Sig-ambri 
and Swabians : " Belgag saga ferunt, gladius longius ad dextram dependens latus. Peculiare in con- 
ciliis si quis dicente obstrepat, lictor minis adhibitis, tacere eum jubat, idque, iterum ac tertio facit, 
eo non cessante, tandem a sago ejus tantum amputat ut reliquum sit inutile." — Strabo, 310; confer 
Strabo, 299 D, 302 A. The office possibly of the Cimbric Silentiary (Hindee, Chub-dar), who, 
by the Welsh law, called to order by striking above the king's head, the pillar before which 
he sat. The sun-screen or umbrella, as the ensign of Kingly power, or regularly constituted 
civil or social government, is nearly universal, and apparently by the same term with the Basque 
Chaola and Echolla, from the permutation of L, and R; .LU Chatar Mai.; ^=r=j" Chatra, Hindee, 
an umbrella (Marsden, 112); also in Hindee, Chattah, and in Malayan, Payong, an umbrella; 
also the head of a nail, " state umbrellas, and other royal insignia," apparently from Payu, to 
resolve, to design. gT^f Ch'hatran, Sans., umbrella. — Grammar, 31. Our word king, which is 
Pictish, is not Cohen, Heb. or Tartar, Khan, kings and priests ; nor Irish Cinn, inflexion of Ceann, 
the head ; but from Cinnim, Irish, to agree, to appoint, to assign, to resolve, item, to excel, surpass ; 
Cinnte (O'Brien), formed from Cinnim, Cintigime, to appoint, item, to spring from, be born of; Cine, 
race, tribe; Cine, Scuit, the Scottish race (O'Brien), allied to Kent, Cantii, and Lapland, Kund, arti- 
ficium, Kundok, sapiens, Kundeje, consilii plenus (D. L. 380) ; Scotch, Ken, know. The German 
Konig or Koning, is this word Kin, and Ing or Ung, Ungr, the young, progenies, race, princely, kingly 
birth, opposed to Maurungr or Maurung, Morini (Marines), marking the original distinction between 
the Greek words ySacrtXeu? and rupavvo?. The latter of these I believe to be of the same etymon 
with Turanian, the Pahluwans or Horsemen (vide p. 41, note) : Tvpavvis rj vis. Cic. Off. 3. " Nam 
si violandum est jus, regnandi gratia est," i. e. the establishment of power above the law : rvpavvo? 
Tyrannus, iniquus rex cui opponitur iBocott)? (Constantin. ; confer pp. 162 & 163, note) ; Aristoph. : 
ve<£, vyjn^eBovTa fxev 6ewv Ql va rvpavvov, &c. Jovem Deorum regem, the Lord God of the 
Elohim or Powers ; Olympians — ®eot OXvfnrioi,, Aristoph. ; OXvpiro? is also used for Admirandus, 
a wonder (confer pp. 204, 140, note). The elements of ftacnXevs, which is commonly derived from 
/3acrt?, basis, fundamentum, and \e&>? or Xaos, populus, are, I believe, properly referable to more 



219 

&c. be, according to the context," all which differences of idea the English specifically 
expresses. This is a precative mood, "may he be;" and a conditional mood seldom 

ancient elements of the previous analytical speech preserved in the Irish ; Bas, Irish, palm of the 
hand (i.e. open-handed); Basal, judgement (O'Brien); Leas, Irish, profit, good, the productive or 
industrious race ; hence our Laity, distinguished from Clergy and nobles ; Leasg, Irish, idle, sloth- 
ful (id.) ; Eng. lazy, denoting either the hand or executive power, or agent of the industrious, or 
the open dispensation of justice. The word fiacrtXew; is used also for 7rpecr/3u?, senator. The hand, 
as equivalent to act, or doer, is universal, and has communicated this import to the words both in 
the Sanscrit and Chaldaric tongues, which signify this organ of the body; c^T": Kara, Sans., the 
hand (Gram. 471 ) ; " c^TT Kara, after any substantive, denotes the maker or manufacturer of it " 
(Gram. 447), from whence has come the Kerds or Kurds for the artificers: " Yea, the hand of the 
princes and rulers hath been chief in this trespass" (Ezra, 9, 2) ; and in the Scripture, passim, the 
hand of the Lord, for the act of the Lord. The king's men, or adherents to regularly constituted 
authority, or power delegated by the act and choice of the community to magistrates, to be exerted for 
the common good, subject to responsibility for its abuse, distinguished the adherents to the standard 
of the sunbeam : " Labaro estandarte militar de Los Cantabros (Bascangados), antiquos aca tiene la 
voz su etymologia en Cantabria. Laubaru significa quatro cabezas, extremos, u remates." (Larr. 2, 31); 
Lapa, Lapland, mediae manuset pedis (Dhat.) ; Lufi, Scotch, palm of the hand; item, a span (./a»?im>ra) ; 
Llaw, Welsh, manus ; Llafririo, Welsh, laborare ; Llafuror, agricola, Welsh (Davies), the origin of our 
word labourer (confer note A, p. 4) ; all evidently equivalent to Euscal Dunac, from Escua or Eusca, 
Basque, the hand (vide p. 63). } ;p>o\ Lufara, Syr., idolum parvum similitudinem hominis habens, 
effigies, imago, /'. <j. itflGlJ) Gofra (Castel, 1955); jj^ia Gofra, spatha, cortieeum palmulas involu- 
crum (id., 601) ; apron? aprun, Irish, wiper? Daedalus seems from the Irish Dae, the hand; Dae, 
a man (synonymous terms, men for a ship, hands for a ship) ; Daidly, Scotch, an apron ; Daty (id.) ; 
Brat, Scotch (id.) ; Brat, Irish, a mantle ; Bratac, Irish, a standard, a pair of colours ; } ;^».\ Lifara, 
flamma vehemens. — Caste/, 1955. It is probably from these words that our liveries for family colours 
or cognizances come, and the family tartans of the Gaoil or Clans, and national uniforms (confer n. B, 
p. 9, note ') ; Pataga, &c. (p. 100), to luff'? nautic, to keep nearer the wind (id.), nearer the course, 
the compass, " You may luff". This is the same with the blacksmith's apron ; i/Li.J Darafush, 
Pers., ligo latior quo hortum vineamque fodiunt (hence the French Drapeaux) ; vexilli nomen de 
quo ita referunt, tempore Feriduni (b.c. about 2300 or 2600), faber ferrarius vivebat qui succinctorium 
suum pelliceum ex hasta seu Rutabulo suspendit, asseclarum turbas collegit, Feriduno suppetias 
tulit, et fida ope impcrium illi comparavit ; hence called ^U»£ lAiiJ Derafush Khawaian, a gM 
Khawach, fabro ferrario. — Castel, 2, 263; (vide p. 70, note.) This is the proper sunbeam, and it 
was covered with precious stones. It is probable that the Cantabrian standard does denote the four 
heads, the Celtiberi or Cimbri, the fourth degree of the Lord or Scotch knight, as does probably the 
Jupiter Labrandos of the Carians. Herod. (Ed. Wessel. p. 455) states : " Cares praelium conserere cum 
Persis .acre atque diuturnum ad postremum, prae multitudine hostium terga vertunt * * * ex 
quibus qui effugerunt, ad Labranda in Jovis Militaris (Aios arpariov, templum ; confer pp. 90 & 133, 
note E, pp. 18 & 20) ; soli autem ex iis quos novimus Cares sunt qui Jovi Militari sacrificia offerunt." 
Jupiter Stratius, M. Larcher translates "Jupiter Guerrier," and remarks: " Les Cariens etoient du 
temps d'Herodote les seuls peuples qui adorassent Jupiter sous cette denomination, il tenoit a la 
main une Hache." It is necessary to remark, that the gods of different nations and forms of 
worship, all translated by the Greek and Latin writers Jupiter, are entirely distinct; and in this 



2f2 



220 

used singly j being- commonly followed by another word in the same tense, and in 
construction with the particles 3jf<^ Yadi, if; and ^f^j Tada, then expressed, or 

sense Jupiter is synonymous with the Lord God, the Power whose supremacy they devoted them- 
selves to uphold, as " Jehovah, the Most High over all the earth" — Psalm, 83, 18. Of this Axe, M. 
Larcher produces a representation from an ancient altar, which is a short staff or handle, like that 
of a battle-axe with a hatchet or bipennis on the two opposite sides of the head of the staff; the staff 
passing through the neck, which unites the hatchets or cutting parts, so as to appear beyond them, 
forming a resemblance to a cross (or four directions), with the inscription beneath : 
"AIOX. AABPAYNAOY. KAI. AIOZ. MEHCZTOY." 

" Les rois de Lydie," he adds, " qui succederent h, Omphale, la porterent comme une chose sacree 
jusqu'a Candaules * * * Les Lydiens appellent en effet en leur langue une hache Xafipos, 
dans les temps posterieurs on adora ce dieu en d'autres endroits sous ce raeme nom." " In Ponto 
circa Heracleam quaa arae sunt Jovis Stratii cognomine." " Mars etoit pareillement honore sous cette 
denomination." — Larcher, Herod, vol. 4, pp. 371, 372, note. The Labarum of Constantine, as de- 
scribed by Eusebius (who says he had seen it), would appear to have had a crown on the top, with 
two letters of the name of Christ at the extremities of the cross, and the letter R in the middle, at 
the place of junction ; possibly Irish, Reil, clear, manifest, lawful, rightful ; Rig, reil, a rightful 
king (O'Brien), real, royal; the royal standard. The flag was affixed below to an oblique spar or 
yard, from which " Velum quoddam dependebat ; textum videlicet purpureum pretiosis lapidibus 
inter se junctis et luminis sui fulgore oculos praestinguentibus coopertum." — Euseb. de Vita Con- 
stant, cap. 30, 459. These all denote the ray or sunbeam; the words tovtw viica are possibly not 
without their allusion to Nico-media, where Constantine resided. The precious stones possibly are 
in imitation of the Derafush. The authorities who do not represent Constantine to be a native of 
this country, describe him as a native of Naissus in Dacia, now Nissa? possibly of the same import 
with Nicaga. According to the Irish Historians, Constantine was the last of a line of seventy Pictish 
kings, of Cruitan-tuath, now called Scot-land. The founder, according to them, being Cath Luan, 
an Irish Pict, whose line ended in the hero Constantine (Keating, 123) ; seventy reigns, at seventeen 
years to a reign (an average deduced from many lists and dates in different parts and ages of the 
world, which I have found useful in adjusting periods) would give 1190 years. Constantine was raised 
to the throne a.d. 305, placing the origin of this Pictish dynasty B.C. 785, so nearly coinciding with 
the foundation of Carthage, generally stated b.c. 869, and of Rome 753, that it probably denotes 
the same epoch which gave rise to these empires. Tuat, Irish, a country or district; Tuata, a 
layman, an illiterate person (O'Brien) (a countryman, in the same sense), also the people in general, 
the Tats or native race ; Cruit, ingenious, lively ; Cruite, prudence ; Cruitin Tuat, the old Irish 
name for the country of the Picts ; Cruit-neac, a Pict ; Cruit-neac, crump-shouldered ; Cruitin, crook- 
backed ; Cruit, a hunch on the back; Cruit neacd, wheat, triticum (confer Albanactus, p. 217); 
Cruitaigim, to prove ; Cuitaigte, created; Crutaigteoir, the Creator ; Crutugad, a proof, also the 
creation. — O'Brien; confer p. 112, note. These probably are the people whose backs the Celts 
broke, the Kanya Cubja or hump-backed Damsel, the Hindu Cow ; cfiS^ff^TTcT Kubja-Kiratan, 
a hunchback and a dwarf (Grammar, 573), and the Pultiphagi of the Carthaginians (confer pp. 23, 
209 & 210, note), evincing in the import of the name a remarkable accordance with the charac- 
teristic traits of this people. This was the standard of right and justice, always opposed to the 
Hraefn flag of the Danes or Reivers, takers by force, the flight of the raven (vide pp. 72 & 99, and 
note *. p. 201), the Avis Tyrannus, or tyrant bird, of which Aristotle (lib. 8, De Animal.) makes 



22\ 

understood. :< If there were good rain, and a good government, then there would be 
good food."— Gram. 125. In all these cases the superior power of expression of the 

much mention. These people seem everywhere to have been the same in practice and want of 
principle {vide note D, p. 17 ; note E, pp. 18 & 20). The Pomeranians (in the local accounts, men 
of the Sea) are, as stated, p. 18G, the same people ; " Fomor, and Fomorac, a pirate. It is recorded 
in Irish Histories, that a certain race of foreigners (Got or Wal), distinguished on account of their 
piracy by the name of Fomaraig, formerly infested this nation, and were at last overthrown by Luig 
Lam Fada, and banished ; understood by some to mean a giant, for Clocanna Fomaraig in the 
county of Galway is rendered the Giant's Causeway " (the word is Irish, and compound) ; " Fog, 
Rapt, or plundering; and Mor, Muir, or Mar, the Sea (O'Brien); Fog-air, to command (id.); Air, 
gen. of Ar, slaughter." These, as I before remarked, seem the same with the Danes, Cimbri, or 
Solymi; zm'ZVll^ Suleefieh, Gigantes, Samar. (Gen. 15, 4); convenit, Chald., Dy^D Salaam.— 
Castel, 2543. This is referred to the root 7VD Selaa, petra, rupes, arx, munitio quae supra petram. 
nom. metropolis Moabi (Imi. 1G, 1 ; Benjam. Tindel. it. ; Castel, 2543) ; Petraea, the Lords Castellans 
or Castilians (confer pp. 78, 79, 80 & 87). The Crom Cruac, a famous Irish idol ; and all the Crom 
lechs or leachs of these islands, an inclined stone on three others, as a Tripos, denote the same sangui- 
nary worship ; Cru, Irish, blood, yore ; Cruac, Irish, a rick, as of corn, hay, turf, ike. ; Cruacad, a heap- 
ing, strues, a pile, relate to the wicker or straw Colossus, in which the Druids burnt human and other 
victims, "the Withe Swan;" these victims chanting a hymn or "death song," being the sweetest 
music to the ears of the Druids and Celts. The Scotch " Kain Bairns " were probably devoted to 
this pious purpose; Kain, Scotch, tribute, commonly Kain fowls; Kain eggs; Kain sheep, &c, 
rent in kind for the consumption of the manor-house ; Canac and Cana, Irish, tribute ; Rat, Cruacna, 
regal house of Connaught ; Ogre, Scotch, a vacuity before the fireplace in a kiln ; Ogrie, a giant 
with large fiery eyes, supposed to devour children (Jamieson; confer note E, p. 18, and note B) ; 
it was into such a vacuity filled with fire, that all the children offered to Moloch were precipitated 
from the hands of the idol (the Tophet). Human sacrifice appears to have been established by the 
Purim, which subverted the Republic of Rome, and they would seem to have been supplied with 
equal liberality from the same source. 

" Et cadat ante Lareis Gallitae victima sola 
Tantis digna Deis, et captatoribus horum. 
Alter enim si concedas mactare, vovebit 
De grege servorum magna aut pulcherrima quaeque 
Corpora vel pueris, et frontibus ancillarum 
Imponet vittas, et si qua est nubilis illi 
Iphigeneia domi, dabit hanc altaribus etsi 
Non sperat tragicae furtiva piacula cervae." 

Juvenal, 12, 113, &c. 

These sacrifices to the Lord of their own children seem to have been Greek as well as Israelite, 
and to have adhered to the Hellenic or Ionian power, which spoke the Composite language, which 
the Italian Boors, as well as the Laplanders and Pentlanders, appear to have repudiated. The 
passage quoted from Strabo (p. 197) indicates this, and it is certain that the grammatical structure 
of the Latin was the work of the Greek Grammarians, and, though fashionable with the learned 
and the great, was never acceptable to the people. From a fragment of the Historia Grasca, 
Postumii Albini, preserved by Gellius (11, 7), this more evidently appears: " Neminem succensere 
sibi convenire si quid in his libris parum composite, aut minus eleganter scriptum foret. Nam sum, 



thought in the English is, I conceive, apparent: such discriminations are frivolous re- 
finements, which add neither to the perspicuity nor precision of language, nor to the 

inquit, homo Romanus, natus in Latio. Graeca oratio a nobis alienissima est." " Scribendi arte 
rudem vetustatem." — Liv. in Preefat. " Poe'ticae artis honos non erat. Si qui in ea re studebat aut 
sese ad convivia adplicabat, is Grassator vocabatur." — Caton. Frag. Gell. 1 1, 2. The whole of this 
sophistication of speech seems to belong to the Celts and warriors : " Pleraque Gallia duas res in- 
dustriosissime persequitur, rem militarem et argute loqui." — Cato, Sail. Haverc. 2, 273. Industry 
applied to words and not to thought or things, is the futility of learning, and the cause of the studied 
ambiguity of language. 

Hanging, or crucifying, or cutting the throat (the Arabian Zabbah) seems to have been substi- 
tuted for this Wythe Swan or cremation by those who eat the victim, the cannibals (confer p. 207, 
note). Carna, Irish, flesh ; Carnac, a heathenish priest, so called from the Cams or stone piles, 
the heaps of testimony (confer p. 209, note) on which they offered sacrifice. It was on these 
Cams (on the summits of hills) the Druids lighted their solemn fires on May-day, which we still 
call la Beil-Teine, Teine fire (O'Brien); Beil (of the mouth); Beile, a meal's meat; Beille, a 
kettle or caldron (O'Brien), a boiler, evidently the etymon of our word Cannibal for a man-eater, 
and the witches kettle and their hell broth. There is a Scotch term for extreme indifference : " Deil 
may care an ye were sodden and suppit wi broo ;" and probably Carnival : tcl icapvea, festa Apollinis 
instituta propter interfectum Carnum quendam vatem. — Constant. The Saturnalia, Magophonia, 
Sacaea, universal in one form or another, all implied the same removal of restraint or distinction as 
to food and to everything else : " Graeco ritu fiebantur Saturnalia." — Cat. Frag. Sail. Haverc. 2, 297- 
The Hindu Huli, from root ^"^ Hul, smite, kill, commemorates the same slaughter. All these 
Tripodes, Trisalas, or Mahadevas and Trimurtis, are gross abuses of the Trinity in the Godhead, 
attributing to the Lord God, the man God or living God, the terrible and the glorious, the Sivalinga 
and his commands, that just fear which the eternal justice of God should inspire in overawing the 
vicious propensities of our nature. The attribute of the Bull (Nanda), Justice to Siva, has arisen from 
the Peshdadians or Tzadducees assuming to themselves the attribute of the dispensers of the justice of 
God, the Jus Judaicum; instead of the Jus Romanum, justice of the law, right, or equity, as appreciable 
by reason: "L'homme Kaioumerts et le taureau abou-dad" (source of justice). jAj. Dad, justitia, 
aequitas, jus ; .IjU Dadar, nom. Dei altissimi qui jus dat et justitiam ( Castel, 2, 254) : probably allied 
to Tat and Tatar. The Persian writers all represent the reign of Kaioumerts as lasting for thirty 
years. These numbers are however all enigmatical, the number of places of cyphers having been con- 
cealed ; from the Zendavesta it would appear that this power lasted 3000 years. This is the Buddha, 
Woden or Mercury, from whom the planet and the day of the week derive their appellation, the 
But, or Taguth, object of worship ; CD.*!? Taghuth, idolum, pec. idola antiqua Meccensium. This is 
referred to the root (TiOGT Taawy, ^Eth., ; TO Tagu, Heb., idolum ; (T]6? Taywa, Mth.. ; A, 
Taghi, Arab., vitulus, vacca minor; tflVtD Tagua, Chald., is given by Castel, 2337, as a synonyme 
for Hebrew Nasar and Nisroch, idolum magnum (vide p. 202, note). The permutation of W and G 
in the ^Ethiopian seems the same with that in the languages of this country. Nanda, as the Bull 
of Siva, is never represented as standing, but lying at his feet caparisoned, as rode by him (confer 
p. 211, note). This power being, in fact, the same with the Male power, the master of fortune, as 
Lakshmi is the female, entirely distinct dispensers of worldly good, probably the same distinction 
with the division or bisection of the power of Adam, The word " "fsC|cJ" : Sivah is used as a noun sub- 
stantive in each of the three genders, and as an adjective in all the three ; yS^cf j Sivah in the mascu- 
line, the Divinity Siva; fs[pTJ Siva, fern., his consort; fs^rj Sivah, neut., good fortune, happi- 



222 

efficient delineation of import, which is what is commonly called energy of diction, and 
resemble more the subtleties of scholastic distinction than philosophical classifications 

ness, luck, and the adjective fsfjq"; Sivah, good fortune, fortunate, lucky, propitious."— Gram. 41. 
The import good implied in this word seems that of our word good in the sense of obedient, and 
apparently denotes the Lord God, possibly allied to our word savage, terrible. d \ii ♦ Vamah, 
Siva God of love. — Gram. 488. This is in his capacity as the Siva linga, also the sea, both derived 
from q"f Va, blow as the wind, the prince of the power of the air ; the same word as an adjective 
also means beautiful, north, sinister, indicative of the covenant of the circumcision (vide p. 44, 

Wali al Gahad (p. 80, Mizunim). The inscription on the Bull sacrificed in the Mithraic rite 

Nama-Sevajee, glory to Siva (confer pp. 119 & 205, note)— seems to indicate the same triumph of 
fortune or force and fraud over the principles of light, justice, and industry. An inscription 
printed (A. R. 7, 229), dated Vikramaditya, 1220, terms, "Siva, the Terrible, and universal 
Monarch," Goodness in the sight of the Lord, whatever form he assumed, consisting in unqualified 
subservience to his purposes, the indispensable requisite for his favour. 
" Quid fortuna parct, toti dominabere mundo, 
Si parere velis."— Cl 'audian, vol. 1, p. 26, v. 143 ; Ed. Gesn. 
This ludification, sport, or jest of religion seems everywhere to have been attended with these orgies, 
and stuprations,and violations ; it is evident that the cross was the sign of Christianity before the 
crucifixion : "He that taketh not his cross and followeth after me." — Matth. 10, 38. "Let him 
deny himself, and take up his cross, and follow me " [Id. 16, 24)), that is, reject the allurements or 
wages of vice, and adhere to virtue. Sulla seems first among the Romans to have openly asserted 
the principle that might was right, and unlimited might unlimited right: "L. Sulla, cui omnia in 
victoria lege belli licuerunt." — Sail, de Rep. ordin. cap. 48. 

" Pone crucem servo : meruit quo crimine servus 

Supplicium ?***** 

* * * * Nil fecit esto, 

Hoc volo, sic jubco, sit pro ratione voluntas." — Juvenal, 6, 219. 
There was no species of baseness or wickedness for which this working of silence, or deceiving, 
or falsehood, was not found an effectual covering or concealment ; women were forcibly ravished, 
and the circumstance then used to defame them as having lost their chastity. " Neque statis habuit 
quod earn in occulto vitiaverat, quin ejus famam prostituerat. — Cato, apud Gellium, 17, 13; confer 
Fortunai veniam damns, p. 135. " Ibi pro Scorto fuit, in cabiculum subreptitavit e convivio: 
cum partim illorum jam ssepe ad eundem modum erat." — Caton. Frag. Gell. 1, 4; confer pp. 81, 
132 & 134, note. "Sed si qui palam corpore pecuniam quaereret, aut se lenoni locavisset, et si 
famosus et suspiciosus esset, vim in corpus liberum non aequum censuere adferri." — Id. apud 
Nonium. — Sail. Haverc. 2, 302. The respect for virtue and the infamy of vice was at an end, and 
he was the best man who could best dissemble. 

" Non sumus ergo pares : melior, qui semper et omni 
Nocte dieque potest alienum sumere vultum." — Juvenal, 3, 104. 

And the consequence was that the people of the conquered nations were sent for to these prostibula 
whenever they were required for the lusts of the conquerors. It was entirely to this persuasion 
of the oppressed people that Christ belonged. The Euscal Dunac would seem to have raised the 
death-song of the Swan when crucified as well as burnt (vide p. 211, note) : " Cantabricae demen- 



224 

of the real diversities in things, remarks which, mutatis mutandis, may be applied to 
the Greek and Latin, and all the inflected forms of speech. The employing a separate 

tiae id quoque fertur exemplum quosdam eorum captos in crucem suffixos pseanem cecinesse." — 
Strabo, 251. The Picts or A-thol, all-enduring. To these people death was preferable to such con- 
tamination. Horace, when he listens to his better genius, often breaks out with some redeeming 
tribute to the power of virtue, which shows the real sympathies of his moral emotions : 

* * * " Rectius occupat 
Nomen beati, qui deorum 

Muneribus sapienter uti, 
Duramque callet pauperiem pati : 
Pejusque letho flagitium timet. 
Non ille pro caris amicis 
Aut patria timidus perire." — Ode, lib. 4, 9. 

Referring to facts, not poetical fictions. " Bello Cantabrico matres liberos suos necarunt, ne in 
hostium manus pervenirent, et puer parentes fratresque captos omnes interfecit, ferrum nactus, 
mandante patre, itemque mulier quaedam una secum captos. Quidam ad ebrios (a? /Aedvo-Ko/Aevow; 
voluptarios), vocatus seipsum in rogum injecit.' 5 — Strabo, 250. These are the same with the Tats or 
Tatja, Lapland, rusticus, bond, Swed. (vide note A, p. 4), synonymous with Lapland Swaines and 
Swaidnes famulus. — D. L. 44. Swainalats, servilis; trol-dom, Swed. (Ibid) ; thraldom, Eng. ; the 
etymon, I believe, of the true Swedes or Dalcarlians (not Suevi or Swabians Germans), the whites or 
pure race opposed to the blacks or Cimbric (mixed) races : our once happy Swains reduced to bond- 
age, the swans or whites, f^cf FT Swit, Sans, root, be white ; ^cfcTS Swaytah, ^cf F[T Swayta, 
and s^cfcf Swaytari, white (Dhatus, 143 ; confer pp. 179 & 181, note, garbia), apparently allied to 
^cf^" Swat'h, speak, or tell the whole truth (swear!) ; ^[^" Sat'h, speak, or tell the whole truth; 
the example is, the deceitful man does not speak or tell the whole of what is just (Dhatus, 141), 
possibly referring to the Sath, Siths, Peths: thus we say, the pure truth (confer p. 35, note). 
Suide, Irish, a seat ; Suidim, to sit : Suidim, to prove an argument (to seat, settle, or establish) ; 
Lat. Suadeo (O'Brien) ; Suidiom, a proof; Suidte, in order, well proportioned (conformable), Suidite, 
proved (O'Brien) ; En Suite, French. This is the oblique use of the word; thus we say, instead of 
it does not agree, it does not accord with, it is not conformable to, these premises, it does not follow 
from this that such and such is the case. Suide, Irish, a session or assize, the setting of anything, 
as of the sun, le coucher du soleil. Husman, Lapland, domesticus, Isset or Issed (D. L. 82) . 
(the Siths), Bond, Lapland, rusticus (Ibid) ; Saio, Lapland, semen (Ibid. 3903) (Seed, Scotch and 
English) ; Saiet, serere, seminare (to Saw, Scotch; to Sow, English; (confer p. 117 & 132, note) 
Saige, Lapland, parcus, tenax (Ibid. 398) ; Taig, Tig, Teac, Irish, a house; Teag, a house, a 
room; Latin tectum; Greek Teyo?, any covering from the weather (O'Brien); Taeog, Welsh, a 
serf, a thrall, a vilein, a husbandman. These, I conceive, are the same with the Tatja or Tajics ; 
with these people meal (Farina) was equivalent to food; Males, Lap., coctio quantum una vice coqui 
solet (D. L. 239) ; Scotch and English, a meal; Mallas, Lapland, epulum (a great meal) (Ibid.) ; 
Malte frumentum, vel hordeum (Id. 240) ; Scotch Maat (meat), what is fit to eat ; English Malt ; 
Dunie 7/eocA,Gallic, a cannibal ; Attacotti of Hieronymous, who he saw eat human flesh, certainly 
not Scotch, but eaters of the Scotch ; It, Irish ; Yd, Welch ; Iz, Cornish corn (oats, aits, Scotch) ; 
Itim and Itead, to eat (O'Brien). These are those who have in all ages and countries fought the 
good fight of virtue, justice, religion, and liberty against vice, iniquity, impiety and oppression. The 



225 

word or oral sign, according to the principles of the analytical form of speech, to mark 
distinctions in the nature of things, distinct from and independent of the action 

word MeOvo-KO), inebrio, seems properly to denote an oryie; it appears to be used by Plato as 
equivalent to Ylapa<ppova iroiei, id est inebriantia voluptate, irapafypovia dementia, /j,edvp,vat,o$ 
Bacchus a nomine pueOv vinum {Constant/ a. Lex.) ; /xedv being apparently the Sanscrit JTT Mayd, 
grow mad or foolish (l)hat. 103), and our word mad (mead, methelin) : " Wine is a mocker, strong 
drink is raging." — Prov. 20, 1. Muddled, English, i. e. drunk ; the expression in Scripture, drunk 
with the wine of her fornication, refers to the same inebriation (confer Greek Avaaa and ol Avaioi 
HeoL, p. 159). These seem to be those reputed in this country to have sold themselves to the devil, 
or their services in the working of wickedness for the pleasures of this life. Voluptarius is used in 
this sense of sensualist by Cicero, or sensuality {Att. 25, 3 ; Fin. 35, &c), voluptabilis {Plant. Epid. 
1, 1, 19), and by later writers volupluarius, voluptuosus {Quintil. Duel. 260; Plin. Ep. 19). The 
word seems our word will from volo-velle : nemo erat voluntarius laudator Praeturae tuae, Cicero, 
willing, voluntary, i. e. nisi coactus : " Ilia oratio fuit necessaria haec erit voluntaria." {Id.) " Volun- 
tarium facinus." Voluptas and Voluntas seem in various cases to alternate, implying the supreme 
will or gratification of every desire ; Uaile, Irish, vain glory, vanity of the world ; Uaill, illustrious, 
renowned, famous ; Uallac, vain glorious, ostentatious, also lewd ; Uallacas, vanity, lewdness 
{O'Brien), and the Scotch name Wallace allied probably to Bala and Pahluwan. The common 
Scotch answer, " What's your will ? " implies a subjection, which only required it to be known to 
be obeyed. The Irish seems the root of French Vaillant and our Valiant, the heroes, the glorious. 
" In Asia .... loca amocna Voluptaria ibi primum insuevit exercitus populi Romani, amare, 
potare." — Sallust. Bell. Cat. 11, p. 122. " Liberum ut commonstremus tibi locum et voluptarium." 
— Plant. Pain. " Postremo omnia qua; luxus lasciviae essent, denique amare potare." — Cic. in 
Verrem. 

These Ebrii or intoxicated seem to connect with the Blod-ugl, which possibly was the alternative 
of non-compliance (confer p. 206, note). 

" Mitte : sed in magna legatum quaere popina; 
Invenies aliquo cum percussore jacentem, 
Permistum nautis, et furibus, ac fugitivis, 
Inter carnifices, et fabros sandapilarum, 
Et resupinati cessantia tympana Galli : 
iEqua ibi libertas." 

Juven. 8, 172; Vet. Schol. Ebrii, aut turpia patientes. 

" Praeterea sanctum nihil est, et ab inguine tutum, 

Non matrona Laris, non filia virgo, neque ipse 

Sponsus laavis adhuc, non filius ante pudicus ; 
■ Horum si nihil est, aviam resupinut amici, 

Scire volunt secreta domus, atque inde timeri." 

Juvenal, Sat. 3, 109, &c. 

Strabo specifically notices the use by the Celts and Druid both of the hay or wicker Colossus, 
the impaling stake or spit and cross, as well as indicates the rite of the Blod-ugl, all which appear 
Druidical or Celtic : " Homines enim sacris devoti gladio tergumferient.es, ex ejus palpitatione ario- 

2g 



226 

which the verb denotes, is an incomparably better method of expression. Thus 
the words denoting- condition for example, might, could, would, should, may, will, 

labantur : sacris semper aderant Druidoe. Quin et alias hominum immolationes feruntur : quosdam 
enim in sacris sagittis configebant, aut in crucera agebant : ac foeni Colosso extructo defixo ligno, 
pecudes et omnis generis bestias ac homines concremabant." — Strabo, lib. 4, 303. This seems a 
form of the Purusha Med'ha or man sacrifice of the Hindus, where men and animals were bound 
(devoted) at several posts, and then (according to the Brahmans set free ? ?) delivered by death : 
" Immolando student Lusitani et exta intuentur non exsecta : prasterea et laterum venas inspi- 
ciunt ac tangendo etiam divinant ; quin et ex captorum extis conjiciunt sagis ea occultantes : deinde 
cum ea pulsum edunt infra (et#' orav TrXrjyr] biro ra airXayxya, when wounded (cut open) above the 
vitals) ; primum ex cadavere aruspex futura praedicit. Captivorum manus dextras amputant, diis- 
que consecrant." — Strabo, 232. " Quin et ritu Graeco centurias victimarum quotannis instituunt ut 
et Pindarus ait : wavra Oveiv eicarov, Certamina etiam gymnica arma, equestrea edunt ; pugno, 
cursu, velitatione, et instruct© cohortatim proelia" (Id. ibid.), — all indicating the Celts and warriors. 
The power of Carthage was far from being extinguished with the destruction of that seat of her 
commerce. These rites all connect with those of the Tyrian Hercules, or Saturn, and those who 
followed them were Abd, or devoted to the service of the same power. The city, Strabo says, was 
founded by Dido, and peopled with inhabitants from Tyre, and succeeded so well with the Phoeni- 
cians, as well as the colony which they established in Iberia and the others which, besides those, they 
had outside the pillars, mare /cat tt?? Hivp(oirr)<; en vvv Tt\v apiarrjv vep,ovrat (powiices Kara rr/v 
7]iretpov, teat, rat irpoae^eb^ vrjcrov<;, — that the Phoenicians still direct (administro, gero, KpaTij vep,cov 
Etymol. regens sub ditione : Constant. 2, 264) the best part of Europe, on the continent as well as 
the adjacent islands. — Strabo, 17, 1189. The mercantile and naval power of Carthage, fixed partly 
at Alexandria, partly in the ports of Cilicia, and at Cades (Gadir, Strabo, passim) ; of this latter 
place he says : " Gaditani sunt, qui plurimis maximisque navibus in nostrum et exterum mare pro- 
ficiscuntur, cum neque magnam habent insulam, neque multum agri in opposita continente possi- 
deant, neque aliarum divites insularum sunt : sed plerique mare incolunt, pauci domi desideant aut 
Romae versentur; urbs enim eorum multitudine civium non videtur ulli extra Romam cedere." — 
Strabo, 257. A circumstance which may contribute to explain the expression of Horace: — 

* * * " Seu vocat institor, 

Seu navis Hispaniae magister 

Dedecorum pretiosus emptor" (vide p. 156). 

Fortune had in fact completely supplanted the Latin population : Sylla first, and all the successful 
candidates for power afterwards, divided the lands of their opponents among their followers, upon 
the true Israelite principle of possession. He murdered in the second triumvirate 300 senators, and 
among them his friend Cicero and 200 knights, and to his forfeitures the " Veteres migrate Coloni " 
of Virgil refer (vide p. 76), as well as — 

* * * « Deus nobis haec otia fecit 
Namque erit ille mihi semper Deus." 

to his own exception, and the terms on which the favour was obtained. All the slaves imported into 
Italy continued their devotion to their respective Batenite masters, in which confederations they 
found a power superior to the authority of the law or the civil government. In his first battle with 
the Ambrones and Teutones (Sigambri and Taats), Marius made 90,000 prisoners, and the next 



227 

shall, had, did, &c, all in themselves significant, retaining a definite import adapted to 
all cases, are not only more precise, more distinct, and less susceptible of ambiguity, 

year by his defeat of the Cimbri 60,000 more. The execution of the purpose, " delenda est Car- 
thago " (the power which had sworn eternal enmity to Rome ; " the Lord has sworn war with 
Amalek from generation to generation: Exodus, 17, 16), threw the Romans off their guard by the 
supposition that they had put an end to it for ever ; they wanted the provident care which watched 
over the remnant of the Trojan race, and the prudence which had kept them free from contami- 
nation. 

"Quippe domum timet ambiguam, Tyriosque bilingues." — Mn. 1, 661. 

" Nullo commercio inter Italicos et Afros nisi post deletam Carthaginem." — (See the Fragments 
printed in Havercamp's Sallust, 2, 385). 

There is no race or condition of mankind exempted from the frailties and liabilities to temptation 
of humanity ; and the systematic art of this power, acting according to rule, has in all ages and 
countries been effectual in subverting the influence of virtue, and religion, and civil government. 
" To put their feet on the necks of kings is what the Lord has promised to do to all those against 
whom they fight." — Josh. 10, 25. By kings is meant, not monarchical power, the rule of one, but 
civil government or magistracy, necessarily in its progress to improvement or perfection of slow 
growth. Jornandes has justly remarked, as an inference from the experience of the world : " Pro- 
batum est humanum genus regibus vivere, quando insano impetu strages sit facta populorum, et 
arbitrio superbi regis (the sovereign or supreme will, l'homme roi, the Lord God), momento deji- 
citur quod tot seculis natura progenuit." — Jornandes, p. 120. The careful exclusion of those who 
aim at making the accumulated fruits of the industry and virtue of ages the plunder of a moment, 
and the firm adherence to justice, law, government and virtue, is the only safety for any people. 
Marius, whose ambition was stimulated to such attempts and rewarded by their accomplishment, 
was thus rendered the instrument of introducing into Rome an army of 150,000 Carthaginian 
emissaries, who, like the contents of the Trojan horse, opened the gates to many followers. 
As I before remarked, all these tools of Fortune were first whetted, sharpened, or made keen, and 
then thrown aside and sacrificed when they had fulfilled their purpose, or being the trump card or 
champion of one sect of gamblers, were circumvented and destroyed by those who risked their 
hopes on another : " Sed Pompeius a prima adolescentia, sermone fautorum, similem fore se credens 
Alexandro regi, facta consultaque ejus quidem aemulus erat." — Sail. Hist. Frag. lib. 3, 13, p. 80. 
" Casius est mons aggeribus arenarum similis inque mare procurrens * * * et Jovis Casii est 
templum, nee procul hide Magnus (6 Mayvos) jugulatus fuit iEgyptiorum dolo circumventus." — 
Slrabo, 16, p. 1103; confer p. 180, note. Strabo says of the Cilician slavetrade : " Maxime ad 
maleficia invitavit mancipiorum exportatio, cum esset lucrosissima : nam et facile mancipia capiebant, 
et non procul aberat maximum emporium Delus atque opulentum : quod uno die poterat CCIOO 
(10,000) mancipiorum accipere et amandare ut etiam proverbium exstiterit, Mercator appelle navim, 
expone ; omnia illico venderis. Causam rei praebuit, quod deletis Carthagine et Corintho, Romanis 
multorum mancipiorum usus cepit esse, earn facilitatem prasdones animadvertentes confertim erupe- 
runt mancipia facicntes atque vendentes." — Strabo, 985. These were the pirates who Cicero says 
instituted friends for themselves at Rome, and the great households noticed by the poets : — 

K O fortunatos nimium, sua si bona norint, 
Agricolas ! quibus ipsa, procul discordibus armis, 

2g2 



22S 

but give to language a more plastic power of readily accommodating forms of expres- 
sion to the circumstances to be signified, or the delineation of thought, than any ter- 

Fundit humo facilem victum justissima tellus : 
Si non ingentem foribus domus alta superbis, 
Mane salutantum totis vomit aedibus undam," &c. 

Georg. 2, 458. 

" Maxima quaeque domus servis est plena superbis." 

Juvenal, 5, 66. 

The whole of these sumptuous palaces seem to have been the result of Punic taste and Punic 
workmen : " Dicere possum quibus, villae atque aedes aedificatae atque expolitas maxumo opere, 
citro, atque ebore, atque pavimentis Pcenicis stent" (Caton. Frag. Sail. Haverc. 2, 308; confer 
p. 180 et seq.) : " Operae pretium est cum domos atque villas cognoveris in urbium modum 
exaedificatas, visere templa deorum, quae nostri majores religiosissimi mortales fecere (Sail. Bell. 
Catil. 12), nam quid ea memorem, quae nisi iis qui videre nemini credibilia sunt; a privatis com- 
pluribus subversos montes, maria constructa esse, quibus mihi videntur ludibrio fuisse divitiae." — Id. 
ibid. 13. 

In consequence of this, when matters came to the Clamor Utrinque, and the loudest was to de- 
cide, the voice of the true spirit of Rome was drowned under that of these workers of iniquity. 
This was practising on a great scale what it appears the llluminati of Weishaupt professed to do, 
and to have done with the Masonic lodges : " Loges Maconiques, obtenir la preponderance ou pour 
les reformer ou pour les faire sauter." — Barriere, p. 145. (I have omitted to note the vol.) " Chaque 
Franc Macon l'instrument de cette societe." " Le nom de Franc Macon n'existe desormais que pour 
servir de voile a. leurs mysteres." — Id. 180. Their object, like that of the Lord God, was to supply 
all the nations of the earth with kings of their own choosing, and governments under their own di- 
rection : " Les gouverneurs des peuples, despotes quand ils ne sont pas diriges par nous." — Id. 243. 
" Ils n'ont aucun droit sur nous homnies libres." — Id. 243. Their maxims were completely those of 
the Batenites : " renoncer a. propre jugement (Id. 85), Favantage de l'ordre (the glory of the Lord 
God) leur Dieu, leur patrie, leur conscience ; ce qui est oppose a l'ordre est noire trahison (Id. 
235). Le but sanctifie les moiens; calomnie, poison, assassinat, trahison, revolte, infamies, tout ce 
qui mene au but est louable." — Id. 235. " La ruine d'Angleterre le principal objet de la secte." 
(Id. 248). "Les superieurs, les plus parts, les plus eclaires des hommes, pas meme se permettre 
des doutes sur leur infaillibilite' (Id. 248) ; tous les bureaux de postes en tout pays ne soient con- 
fies qu'a leurs adeptes." — Id. 248. Among their papers were found directions for " Fart d'ouvrir 
les lettres, et de les renfermer, sans qu'on s'en appercoive " (Id. 248), as well as " recettes pour 
composer leur aqua Toffana, le plus infaillible de tous les poisons." — Id. 260 ; vide also id. 464-465 
(vol. 4), 355. The whole object being "pour operer la revolution de l'homme roi" (Id. 397), and 
"pour ne laisser que les debris des empires" (Id. 401). "L'electeur envoya des exemplairs des 
ecrits originaux a toutes les puissances de TEurope." — Id. 257. This, it is plain, is exactly the 
doctrine of the justification of all done before the Lord, and by whatever name it may be called — pure 
Israelitism ; the whole system is of remote antiquity. I before remarked that the Aqua Tophana 
was of the same import with Daphne (confer p. 27). *]iO Daf, Heb. ; jiaj ? Dafana, Syr., laurus; 
t_jLx Daf, Arab., mortuus fuit, pec. morte repentino, ejus cor enervatum fuit ; t_JU Dafon, repen- 
tina mors ; ^Ujj Dofanon, praesens et lethale venenum. — Castel, 638. Daif, Irish, drink (O'Brien) ; 



^9 

minal or infixed or prefixed variations can effect : " Thus he would not do it ; " " It 
would not do ; " " Nobody would suppose ; " " He would and he would not/' express 

Doif, Irish, a potion (confer p. 42, note) (Ibid); Daft, Scotch, fatuity, idiocy, delirium, " rnente 
captus." 

" Meg lap and flang an she w&r daft."— Scotch song (confer p. 206, note). 

Referring probably to the witches' dance. Uoivtj, Gr., poena, ultio, injuria, vindicta ; ITotvato? crudelis, 
severus, ultionis cupidus, diflicilis ; <I>om/c?/ Phoenicia, Syria, et morbus in ea regione aliisque orientali- 
bus frequens.— Const. Lex ; confer p. 101 , note. This was entirely the nature of the Lord God of the 
Israelites, Adonai Me Tzadokeh, the Lord of retribution, fury and vengeance on one side (confer p. 
149, note), and mercy and forgiveness (admission to reward in this world) on the other. "To the 
Lord our G'w/ belong mercies and forgiveness ; yea all Israel have transgressed thy law, even by de- 
parting, that they might not obey thy voice, therefore the curse is poured upon us, and the oath that 
is written in the law of Moses, the servant of God" (Aabd-Elohim). " For we obeyed not his voice." 
— Daniel, 9, 14. It is to the credit of the Hebrew race, the repugnance so frequently shown to 
yield submission to the government of this power, and the refractory spirit with which the Lord 
their God upbraids them for not being duly grateful for the obligation of his bringing their forefathers 
out of Egypt and burying them every living soul in the desert in the course of forty years of 
famishing and wandering. By the voice of the Lord they seem to have understood the inuendos or 
indications, but more especially the effects of drugs, or what has been termed in modern phraseology 
the "argumentum ad hominem," and particularly the effects of the covenant of circumcision. This 
not hearkening to the voice of the Lord, seems however <ni'j;rnatically to relate to another member 
of the body. "Behold, their ear is uneircumcised, and they cannot hearken; therefore I am full 
of the fury of the Lord." — Jeremiah, 6, 10. ±JAj\ Adafon, Arab., membrum genitale maris, vere- 
trum, i. q. A\ Adsan, auris (inde asinus) (Caste/, 4G) ; A! Adsanu, auritus, magnis auribus prae- 
ditus (the Golden Ass of Lucian and Apuleius). This word bears the same import in Chaldasan and 
Syrian, and probably is the root of p"Ttf Adun, dominus ; <__?. J^ (_f^«-^ Adsunai AI Rab, 
Adonai Dominus (Ezek. 5. 5, 7j 8, 11, c. 7,et seq. Caste/, 46), "Lord God." The extended 
ear is the mark of the corporealists or Buddhites ; to be of the due dimensions the lobe should 
touch the shoulders. ^\^{ Srautra, the body, from ^l^" Srotra, the ear. — Grammar, 536. 
It is probably this circumstance which has occasioned the assertion that the secret object of 
worship of the Jews was the asses' head (Rawan) : " He that hath eyes let him see, and be 
that hath ears let him hear," a distinction of sects derived from a very ancient scholastic disputa- 
tion ; whether the percipience of the human intellect was of the nature of the sight or of the 
hearing, whether we beheld the truth or listened to the voice of nature. The Guebres, like all 
those who recognized Kaiomerets, or Adam, or Buddha, gave the pre-eminence to the ear. Of those 
men of the ear, there were various sects distinguished by the form they endeavoured to give to this 
organ : " La grandc intelligence, l'intelligence acquise par l'oreille." — Zendav. 3324. "Zoroaster qui 
scavoit par l'intelligence naturellc, et par celle de l'oreille ce qu'il faut faire." — Id. 3, 26 ; confer p. 
44, 80, 18/. rh£<C: Hhadafy, Mth., gubernaculum ; rh,(X: Hhadafeh, nauclerus; fh ££,; Hhadafa, 
and 1J£<<: Hadafa, dircxit, gubernavit. — Castel, 1141. Thus we say a ship answers her helm, for 
hearkens to it, or obeys it ; this is directing human conduct by lust and not by reason, and is what 
Mahomet means by those who take their lusts for their God : it never has failed, and probably never 
will fail, when permitted to gain sufficient head, to ruin the world. And it is unfortunately but too true 
that the adoption of these Israelite maxims by some of the Roman Catholic priesthood contributed 



230 

ideas all denoted by the word would ; and cases of the same description may be pro- 
duced with all the rest. Volatives and reiteratives denote, in like manner, ideas 

to pave the way for the reception of principles so abhorrent to the nature of Christianity. The Abbe 
Raynal remarks : " Qu'il n'y a aucun crime que l'intervention des Dieux ne consacre, aucune vertu 
qu'elle n'avilisse, la notion d'un etre absolu est entre les mains des pretres, qui en abusent une de- 
struction de toute morale ; une chose ne plait pas aux Dieux parce qu'elle est bonne, mais elle est 
bonne parce qu'elle plait aux Dieux." By such arts Rome was entirely transmuted. 

" Pars magna Italia? est si verum admittimus in qua 
Nemo togam sumit nisi mortuus." 

Juvenal, Sat. 3, 171. 

* * * * " Saevior armis 
Luxuria incubuit, victumque ulciscitur orbem, 
Nullum crimen abest, facinusque libidinis." 

Id. Sat. 6, 293. 

Such means gave effect to the threats of the Gods of Carthage previously denounced by Han- 
nibal, who swallowed poison at Nicomedia in Bithynia (the same name with j.i|A.^> Beith-ania : 
Matth. 21, 17) ; the same with the i£cbatane of Syria, where Cambyses died, and the .Ecbatane in 
Media built for Dejokes {vide Herod,), who is mentioned in the Targum on Esther among the pro- 
genitors of Haman, denoting the Sufies or Batenites. 

* * * * " Non celeres fugae, 
Rejectaaque retrorsum Annibalis minae 
Non incendia Carthaginis impiae, 

Ejus qui domita nomen ab Africa 
Lucratus rediit." — Hor. Od. lib. 4, 8. 

A poignant satire is evidently intended by the latter words : the Ana in the name of Anna-bal, and 
Beithania the same designation with Batn, hidden ; the Succoth Benoth, the Ana, the sister of 
Dido ; Maacha, or the Diana of Ephesus, and the Venus of Aphak, the Syrian goddess, the Queen 
Ourania. Strabo mentions, near Carthage in Spain, on a promontory, Fanum Dianae Ephesiae 
(t??? E0e<xta? ApTe/iuSo? lepov), magna religione cultum fcaXeirai Be Aiaviov, olov ApTe/uo-iov. — 
Strabo, lib. 3, 239. Lucum Dianium in nemore Ancino iEgerius Lesbius Tusculanus dedicavit. — 
Cato, Sallust, Havercamp, 2, 272. The Lucum Dianium is the grove of Astarte, or Astaroth. 
Dianion is Basque, and denotes the Solymi, those who claimed worship, the Dons of Spain : 
"Don titulo honorifico, que empezo a darse antiguamente a los que por su dignidad avian de 
ser venerabiles y santos, y assi no viene de el Dominus Latino, sino de el don, done, Bascongado 
Don-Ostia, San Sebastian, Done Juan, San Juan, &c. ; Dona, O Dena, Maria, Santa Maria." — 
Larr. 1, 299. The word seems synonymous with Andre, and probably the Celtic name, and Saint, 
Andrew, Dena Andre, Dena Dona, Dena Maria, Andre Dena Maria, Andre Dona Maria. — Id. 2, 273. 
Anrea, Andrea, domina Seiiora, Span. ; Sefiora, Span, duefia de Algo, Ba. Jabea. — Larramendi, 
2, 284. The great goddess : Donesa, Donedea, sanctitas (Ibid. 272) ; the temple of the great god- 
dess Artemis. — Acts, 19, 27. Carthaginian Juno from the change of D, D, Ds, and J. 

" Urit Atrooo Juno, et sub noctem cura recursat." 

Mn. 1, 662 ; confer p. 46, note. 



231 

entirely distinct from the action, all more precisely expressed by the words wish, 
desire, susceptible of graduation ; he rather wishes, he much wishes, he earnestly, 

" Hoc quondam monstro horribiles exercuit iras 
Inachice Juno pcstem meditata juvencce." 

Georg. 3, 152 ; confer pp. 220, 207, 208, note. 

* * * » Hie Juno Scaeas sccvissirna portas 
Prima tenet, sociumque furens a navibus agmen, 
Ferro accincta vocat." — AUn. 2, 611. 

* * * " Prohibent nam cetera Parcae 

Scire Helenum et farique vetat Saturnia Juno." — JEn. 3, 379. 

"Turn sic excepit reyia Juno." — Mn. 4, 114. 

These all denote the great goddess, the Maha Kalee of the Hindus, to whom human sacrifice was 
offered, the female Siva (vide p. 222, note). From a fragment of Pescennius Festus, quoted by 
Lactantius, and from other authorities, Saturn is identified with Baal or Moluch : " Carthaginienses 
Saturno humanas hostias soliti immolare : et cum victi essent ab Agathocle rege Siculorum, iratum 
sibi Deum putarunt : itaque ut diligentius piaculum solverent, ducentos nobilium filios immolarunt." 
— Sail. Haverc. 2, 393. This is the fortune which triumphed at Rome, and seems, as opposed to 
Venus, to denote the same distinction between Siva and Sree or Lakshmi, and Una, and Bridgit, or 
the black and white Magic, when the advocates of right and justice resorted to the same clandestine 
means, by which a good cause cannot be supported in such a strife ; those who will entirely set 
aside all scruple as to means, making use of the weapon in its whole strength. Wickedness, and 
the arts of wickedness can be subdued only by virtue, and the power of virtue, justice. The Latin 
Saevus and our savage probably are allied to Siva (vide pp. 204, 223) : " Fortuna saevo, laeta negotio." 
" Carthago interiit, fortuna saevire cccpit" (p. 157). Abundant evidence may be produced that the 
whole of this power arose by the prostration of a previous social system and principles of civil govern- 
ment. Strabo says of the Lusitanians : " Quamquam autem solum illud felix est tamen 

plerique Lusitanorum victus e terra petendi omisso studio, latrociniis belloque continenter cum sese 
invicem (a custom universal with the Celts), turn Tago transmisso finitimos infestarunt donee Romani 
malo isti finem imposuerunt." — Strabo, 231. The Greeks, who were the humanized lords, seem 
always to have retained some consideration with these oppressed people (confer p. 64, note) : " Quod 
autem Graeci ad Barbaras gentes evagati sunt, causa videtur fuisse in exiguas portiones distractio 
principatus eorum, qui ob fastum coalescere invicem et consortia tueri non possent, unde contigit ut 
contra cxtrinsecus invadentes viribus non essent pares. Haec contumacia maxime apud Hispanos 
(ev Se rot? J/3??/307.) aucta est accedente vafricie ingenii et dolosa varietate, nam homines ii insidiosum 
et praedatorium vitae genus sectati, ad parva audaces, nihil magnum moliti, magnae potentiae societatis 
constituendaj conatum post habuerunt, qui si conjunctis viribus tueri se voluissent, nunquam licu- 
isset neque Carthaginiensibus incursione facta, majorem Hispaniag partem nemine prohibente subi- 
gere, neque ante hos Tyriis et Keltis, qui nunc Celtiberi et Berones dicuntur." — Strabo, 238. My 
limits will not permit me to illustrate this further ; the Berones are the Serfs, the Boors ; the word 
seems to mean generally to penetrate : hence applied to acumen of mind, and to a bower, a closet, 
a house, to enter a house, that which is entered ; Baros, Lapland (D. L. 82), manifestus ; Parous, 
Lap., manifestus (ibid, D.L. 315) ; this is our words bare, and ap-parent, appear, i. e. uncovered, 
discovered, made apparent, exposed. The origin of the word Aber, in many of the names of places, 



232 

fervently, eagerly desires, and often, repeatedly, frequently, in like manner, capable of 
degree, it is a thing he often does, very often, frequently, very frequently, continually, 

a place of instruction, entrance to knowledge, supposed erroneously to denote primarily a confluence 
(the opening of one river into another, or into the sea). Barranta-tu, Ba., auguror, suspicor (I pene- 
trate into futurity); Barruntea, suspicio, augurium : Barruan, Basque, dentro, a dentro (Scotch 
Ben) : Barruera, Barruera modo de entrar a dentro, iguertea, Ba,, also auguror, suspicor: hence a 
borer, an augur, one of the three things required to be in the possession of a Welsh serf, that which 
penetrates ; Barera, Ba., repagulum ; Bar, what prevents entrance ; Barro or Lodo, Span. ; Loya- 
Lupetya, Ba., lutum, a boor, a clod, a clown, a clumsy fellow; Barrio, Span.; Echada, Ba. (a shed), 
vicus. These are the same with the D'HDD Chafariim, or HDID Chufari, rustici, of Syria; the 
covered, the Batenites, who were in that age the concealed from the tyranny of the Jews ; Juda, 
Lapland, Judaeus, saevus, terribilis. — D. L. 380. "IDD Chafar, Heb., texit, operuit, used for expi- 
atio ; Chafir, Punico-Malt., perdonare ; (ChefFurim, Heb., dies expiationis) giorno di perdono chia- 
mato da Maltesi tal Mahhfra {I). Punico-Malt., 126) (Mahf, Hindee, forgiveness), which, as refer- 
ring to the word Chafar, relates entirely to the Adamite doctrine of the Sadducees and Israelites, that 
no bad consequences were to be apprehended from sin beyond this life, which, according to them, 
consisted only in not hearkening to the commands of the Lord their God. "ISD Chafar, Chald., 
abnegans, negavit, abnegans Deum, apostata, that is the Lord God. By Benjamin of Tudela, Medras 
Cohel, incolae ibi Haeretici (Chafurin) vocantur, ut videtur quod Christum reciperunt (Benj. Itiner. 
37 and 166; Castel, 1789). H^Il "TQ3 Chaphar Hhananieh, medium GaUihei.— Castel, 1789. 
The word is used on all sides as denoting an unbeliever, but seems properly as applied by the Jews 
to denote the Agagites, Amalekites, or Hamanites, the Batenites. Those, however, called Jews by 
Benjamin of Tudela, whom he finds in numbers in all parts of Asia, are the Batenites or Sufies of 
various sects ; the common creed of a living absolute disposer (almost the only point in which all 
the Sufie and Batenite sects agree) being equivalent to Israelite. Strabo, whose account, candid and 
accurate (as an eye-witness, with all the opportunities that the power of Rome could afford), imme- 
diately precedes the Christian epoch, affords valuable evidence illustrative of the subsequent history 
of Christianity. Paul, by his own account, after his conversion did not go up to Jerusalem to 
those that were Apostles before him, but went into Arabia (probably to Petraea) and thence to 
Damascus (where he had been converted by Ananias) : " Nabataeorum Metropolis est ea quae Petra 
(IleTpa) nominatur * * * * ****** Athenodorus 

quidem philosophus, avrjp <f>i\oao<f)o<; (a Sufie), sodalis noster reversus in Patriam, cum admira- 
tione quadam narrabat, multos se, cum Romanos turn alios peregrinos ibi invenisse, ac peregrinos 
quidem saepe forenses lites inter se atque adversus indigenes exercuisse, oppidanos invicem summa 
usos absque ullis mutuis criminationibus tranquillitate." — Strabo, 1126. These philosophers 
no doubt paved the way for the substitution of the jus Judaicum and the Batenite system, for the 
jus Romanum. With these many Romans and other foreigners, Paul probably connected himself. 
Accordingly he says to the Romans : " I speak to you Gentiles, inasmuch as I am the Apostle to 
the Gentiles: if by any means I could provoke to emulation my flesh, and save some of them." — 
Rom. 11, 13. The word D1"1K Edom particularly denotes Rome and Damascus: Edumaea, 
Edumasus populus, eo Judaei regnum Christianorum et imperium Romanum Graecumque intelligunt, 
et utrumque etiam sub voce Chittem; >oo>J. Adorn, Syr., Edumaaa etiam Roma; aliis Damascus. — 
Castel, 41. These were the remains of the Amalekites and Agagites, the original maintainers of 
the jus Romanum. All this country was filled with a very mixed population in the age of Christ: 



233 

always, docs. In like manner causation is an idea, and an action entirely to be distin- 
guished from the action which it is the business of a specific verb to imply : he causeth 

" Haec fjuidem versus septentrioncm sunt, et magna ex parte a mixtis gentibus habitata /Egyptiis, 
Arabibus et Phocnicibus. Nam tales sunt qui Galikeam habent, et Hierichuntam, et Philadelphiam, 
et Samariam, quam H erodes Scbastam nominavit" (Strabo, 16, 1103): probably from its superior 
tenets of religion — leftaaTos, adorabilis, venerabilis— in which sense it was applied to the Roman 
emperors, and particularly Augustus, who all claimed to be Divi or divine, adding to the force of the 
words of Christ: " Render unto Caesar the things that are Caesar's, and unto God the things that 
are God's." In the age of Christ the language of this country was so much corrupted as to be 
distinguishable. They that stood by said to Peter, "Thou also art one of them, for thy speech be- 
trayeth thee." — Matth. 26, 73. " Thou art a Galikean, and thy speech agreeth thereto." — Mark, 
14, 70. "Then began he to curse, and to swear I know not the man." — Ibid. In this country 
Solomon gave Hiram twenty-one villages, probably of the Phoenicians, in the Targum, on Cant. 
Cantic. 7, 7, Graeci de filiis Esau. Hd&: Zafare, Mth., croceus (color) (saffron) {Castel, 1078) ; 
W13VT Zaafrona, Chald., crocus {Castel, 107-3);^ (Tzafara) Safara, flavum, pallidum reddidit, 
citrini flavi coloris fuit, flavus fuit, palleret ; JLd Jl .m Banu al Asfar, Graeci s. illorum reges ; 
Arabes, nigri ; J^\ Afsar, flavus, croceus, pallidus, subinde niger. — Castel, 3225. The Celts or sub- 
duers of the industrious race the Thetcs or serfs, the Pahluwans, the Pandavas, a word which may 
show the little reliance to be placed on the efforts of Lexicographers to refer words to a common 
literal root. CfJUZ - Pandu, pale (Gr. G10) ; ■q]Tj;j Pandu, name of an ancient king ; CTfUIJ^J" 
Pandavay'ya, a descendant of Pandu (ibid. 496), vulg. Pandava, the Yud'hishter o f the Maha 
B'harat ; ^t^-TT^X Yud'hisht'hera, and the Sesostris of the Egyptians, the conqueror, from 
2JU Yud'h, fight; Zffti": Yod'hah, a warrior, is probably the source of the Ulysses, 08vaei<; and 
OoWcret? of the Greeks (confer p. 214, note). These universal conquerors having enforced the recog- 
nition of their sovereignty, appear common to the history of all nations. Good reason maybe shown 
for the supposition that the war of Troy was very long anterior to the age conjecturally assigned to it 
by Herodotus, and the Greek accounts subsequent to him. The Greek writers have noticed that the 
Hindus had a poem on the war of Troy in their own language. M. Larcher has collected all the 
evidence with respect to this date, which no doubt denotes an epoch ; that I believe of Zebah and 
Zalmunna (confer p. 208, note), who, with 15,000 men, were defeated by Gideon. Judges, 8, 10: 
" All that were left of all the hosts of the children of the East : for there fell an hundred and twenty 
thousand men that drew sword," i. c. fighting men, B.C. 1249. Herodotus places the destruction of 
Troy 800 years before his time; he read his history at the Olympic meeting 445 b.c=1245. 
The Pandu and Yudishter both probably relate to Spain, Ulyssipo, et Tagi ostium (Mela, 3, 1) ; 
OBuaaeia, OSuaaeb<;, Steph. de urbibus. Sed in Hispania (Iberia) ; OSvaaeia 7roA.t9 Sei/cvvvrai kcli 

AOijvas lepov Nam Cadmeia quod dicitur fuit Gracorum victoria rebus eorum domesticis 

perditis, et singulis praedae exigua parte potitis : itaque usu venit ut et qui patriae excidio superessent 
sese latrociniis darent, et Gr.-vci idem facerent. — Strabo 3, p. 223. The Dorian or Doric Greeks 
seem the Taats; Bro, Welsh, patria (Davies) : hence our word a-broad for out of the country; Bro, 
dorion, indigenae (Davies) ; Dorwyn, Daur and Taur, (Davies; confer p. 113, 116 and 211, note). 
2NT Zab, Hcb., lupus, homines fortes, feroces, saevi, crudeles, avari, rapaces ; TJJYf) Zyyby, iEth., 
id. ex. liberabis animam meam a devoranti lupo (Castel, 1006); Bala Blaidd, Welsh, lupus (Davies) ; 
Blae, Scotch, bluish, inclining to the colour of blue; Glas, Welsh, glaucus, lividus, pallidus 
(Davies), the colour (Glastum, Lat.) with which the inhabitants of this country painted themselves 

2h 



234 

to seek, are two verbs, the one (according- to our grammatical phraseology) governing 
the other, or requiring the infinitive form in the other (vide p. 201). The distinction 

in order to resemble the /Ethiopians (confer p. 224, 222). The people of Dohac, the Dacians, or 
Danes, Cimbri ; Hil, Ba., mori, interire (Larr. 1, 367) 5 Helle, Hylle, Ang.-Sax, gehenna, sepulchrum, 
Helle smid Vulcani nomen. The latter not properly Vulcan, but the Volva Smidr of the northern 
nations, artifex malorum, Heli generavit Lud, Leland (Collect. 3, 22; confer note E, p. 18 et seg.; 
note C, p. 11 et seq., and p. 117 et seq. ; confer p. 206). The people called Japhet are the same with 
the Garbi, the Alps ; H3* Japheh, Heb., Chald., Samar., pulcher, venustus, elegans fuit, item Sam. 
pulchre agat (confer note C, p. 14, n. 5 ) ; ^2lq] Aofi, Syr., periit. ^^ Hhusan, Sam., murus (house : 
confer p. 224, note) ; iam^/tr-^? Hhusinim, potentes, vehementes ; „,***»- Hhosain, Arab., pulchri- 
tudo, bonus pec. pro Heb. Dfl' Japhet (Gen. 17, 13), item commodus, utilis, pretiosus. — Castel, 
1227. "And he shall dwell in the tents of Shem," the Tats of the Nomadic horsemen (confer 
p. 212, note), after Noah; Shem,the father of Eber, the brother of Japhet the elder, the father 
of Lud, anterior to the epoch of Noah. " Postea Joppe * * * * ibi quidem 

Andro-medam ceto expositam fabulata sunt." — Strabo, 16, 1100; confer Boch. Geogr. Sac. 340. 
" Guldie, Scotch (a golden), a tall, black-faced gloomy-looking man " (Jamieson) (the Culdees, the 
Popa, the Columbians or Ionians ; confer 215) ; Gul, gold (hence yellow), and Gules, in heraldry. 
Our word guinea for a gold coin relates to the same race ; the Guinea Coast, Guinea-baile, 
Span.; Beltzen dantza, Ba., tripudium iEthiopicum (the witches' dance), the Bight of Benning, 
from which has been derived the Masonic lodge of Kil- Winning, very far from being the proper 
mother-lodge of Scotland. These connect with Serapis and the masonry of the Templars, and the 
Sodor, Southerns, Soudan, the Isle of Man, and the Black King of Man (confer p. 72), and the 
Legs of Man, derived from the three steps or degrees of the proper Scotch masonry, or conditions 
of mechanical or handicraft instruction. t _^»- Sjuldhi, Arab., aurifex, artifex, monachus, minister 
ecclesiae. — Castel, 551. The Arabic ». Zjimj not materially differing from our G soft, is the common 
substitute for the J Ghimel of the Hebrew, Chald., Syr., and Sam., corresponding to the difference 
of the English G, as sounded in Gorgon and George. The words written with & are in many cases 
pronounced Ds and Dh or D, as Dsou and Dhou; Dhou Gihan, the two worlds, &c. (vide Pocock, 
58); jlLs- Sjaladon flagellavit, conjecit in terram, humi stravit, coegit invitum, vitiavit (Puellam} 
confer 91), digladiati fuerunt inter se; jLU- Sjaladon, carnifex, potens (Castel, 551 ; confer 210); 
these, I believe, are the Pupas and Santons. Both the Greek and Trojan races, Greeks and Romans, 
were Cimbric or mixed races (Curavas and Pandavas, both Pallis flesh eaters, and cousins, or akin). 
It appears that Cato had found reason to conclude that Tracho (confer pp. 69 & 74, note), Tyrrheno 
oriundum post quam eorumdem sermonem acceperat, Pisas condidisse, cum ante regionem eamdem 
Teutones (the Tats), quidem Grasce loquentes possederint. — Haverc. Sail. 2, 282; confer p. 211. 
Mazochius has shown the affinity of the Tuscan and Chaldaean. These here called Teutones would 
appear to be the Celts with the composite speech. The Israelites are the Rachsasas or followers of 
Rawan (Orion ; Urien, Welsh), the pure Celts. Galilee, from a very remote age, had been occupied 
by the Guim, Gentiles or Serfs; D'UH T7J Galil-Heguim (Josh. 10, 7; Isaiah, 9, 1); Galihea 
gentium. The imperfection of speech extended to the Samaritans — " Galilaei non distinguunt 
inter K et V, inter n V et N, ut nee Samaritani" (Castel, 544) — like those who in English were 
called Cockneys (Swans) (confer Matth. 4, 12). \ao Kukua, Syr., cygnus albus longo colle, cuculus, 
cornix, a cuckoo ; the Serfs, whose women were deflowered by the Celts ; *pp Kakan, Chald., 
aratrum ; |ins Kakna, Syr., aratrum ; .» nmp Kukanus, Syr., cygnus ; 4 5 4 >( i > V. Kakanona, cygnus. 



235 

of the active and proper form of the active voice is equally an insignificant refinement, 
and seems to have sunk into disuse, "as they do not appear to be much adhered to." 

Kvkvo<;, Greek, cygnus, olor; Eleys, anser sylvestris, Welsh, Eilun imago, species, eicon, effigies, 
Eilun cervus (Davies). The stag, or hart royal, with the cross between its antlers, the unicorn or 
three-horned (the origin of the Trisala; confer pp. 215 & 220, note) is the Scotch or Pictish cog- 
nizance of royalty (as the lion of the Celts), all denoting the same thing ; yjy'ti Kukunus, Pers., nom. 
avis, phoenix; ff Kuku, Pers., Gallina, item Columba.— Castel, 2,429. This seems the word cock ; 
Chukie, Scotch, a hen ; from whence the English diminutive chicken, and chuckle, cackle ; ^ray^TcT: 
Kukkut-ah, Sans., a cock; Kukku-tee, a common hen (Gram. 604); Gallus and Gallina, Latin. 
The people called Gauls, Galli, by the Latins and Kelts by themselves (and by Strabo, generally), 
seem a difference of designation of the same nature with that of Alb. or Alp., a rustic or white man, or 
Pahluwan ; the Galli, if derived from Gallus, meaning the cocks or cockneys ; if from Greek, Yuka, 
Gala, milk or white, the Garbi, the same people (confer pp. 181, 186 & 211, note). The designa- 
tion from the domestic fowls probably has arisen from these animals scraping the earth with their 
feet in feeding and in obtaining their food, deriving by this means their sustenance from the earth 
(these are the Tuata Tcutones, not the followers of Tuisco or Tues (as in Tues-day) ; confer pp. 220 
& 224, note) ; 7Jn3 Ner-gal, Idolum Cuthaeorum, the Samaritan race (a cock) ; 7JJ"in Thirnagal, 
Gallus, Sanhedrim; _ J Neraj, Arab., vomer aratri, rutabulum quo fruges in area teruntur. — Castel, 
2414. This word is used for Ezion Geber (1 Kings, 22, 48), the same with Elath (the port in the 
Elanitic Gulph) recovered by the Syrians or Phoenicians from the Jews, and ever afterwards 
retained by them ; by possessing themselves of which the Jews probably had compelled the Tyrians 
to admit them to the Eastern trade; "l^lJl Geber, Heb., Gallus, unde "\2$ \y'iV Etziun Geber, 
Jonathan (Dent. 2, 8 ; Num. 1,33, 36), transtulit, urba Galli; fyXjftft Tandgoli; IVQJ Gabrith, 
gallina; 'M14: Gabyra, /Eth., fecit, formavit, operatus est, servus, famulus, puer operarius. — Castel, 
477, 8. These are not the Gol or Wal, the Foreigners, the Celts, but the Gaoil or Gael, the kindreds 
or tribes (confer pp. 72 & 219, note). Strabo seems very clearly to indicate that the name Kelt was 
given to these people by the Greeks (a Cimbric race depressing the industrious people ; confer 
note C, p. 14, note 4 ) ; considering the Celtic extraction as the more illustrious, as has been nearly 
universally the case ; TaXaTas KeXrovs vtto rav E\X?/v&>v TTpoaar/opevdi]vaL, et? ttjv einfyaveiav. — 
Strabo, 4, 288 ; confer p. 64, note. The appellation of Kelts has been conferred by the Hellenists 
(Ionim) on the Galats (the whites or kindreds) as illustrious ; icai lavTovwv ap.<f)OT€pcov TaXaTiKeov 
edveov (Strabo, 289) ; the Santons, another tribe of the Galats (perhaps Welsh) ; ad oceanum sunt 
Santoncs et Pictones, quorum hi Ligeri, illi Garumnac sunt vicini, names retained in Poictiers (from 
Piocaich, a Pict) and Saintes. These people seem distinguished from the Kelts and Druids, and the 
left-hand side or way. Claudian, speaking of Ca?sar : — 

" Sparsas per Gallica rura cohortes 
Evocat."— Lib. 1. 

" Et vos barbaricos ritus, moremqne sinistrum 
Sacrorum Druidae." — Id. ; confer pp. 205 & 217, note. 

Mr. Jodrcl has collected nearly all that is to be found on the song of the Swan ; and in these 
notices and the Cygneam Cantio of Leland, may be seen the supposed frequency of these birds on 
the Thames as well as the Eridanus. The whole fiction is evidently derived from Hay Hay the 

2h2 



236 

— Gram. \2\. Thus, whether a man labours for the good of another or for himself, 
are ideas as distinct from that of to labour, as freely, or by compulsion ; our form of 

Withe Swan ; or the death song of the victims. The Cygneum melos may, however, refer also to the 
harmony or melody, either the euphony or perfect accordance of the speech (confer 169, note). 
It is somewhat singular that Chafar-naam, urbs sita ad ostium Jordanis in mare Tyberiadis 
influentis, in qua civis fuit Christus, and Lon-don are of the like import; Jordan or Yordan 
is possibly the same name with Eridanus ; IflD Chafar, Hebrew, pagus, vicus ; ")DD Chefur, Chald., 
pagus, villa; DlflJ ^D3 Chafar Nahhum, Syriac, iEthiopic, Arabic; Al. DVJ 1Q2 Chaphar 
Naam; U^a Chapharuna, Syriac, oppidum; jj^s. Chapharon, Arabic, pagus, vicus; j\&£=> 
Chapharon, seminator (Castel, 1789, 1790); DW Naam, Hebrew, Amcenus, jucundus, pulcher, 
gratus fuit, Amcenitas, jucunditas; (Aio^j Naamatha, Syriac, melos, modulatio dulcis. — Castel, 
2343; confer 169. Nahhum seems from Arab. js~.j Nahhuon, ratio agendi, modus, via, semita, 
cum art. J!, Grammatica (Castel, 2270); Pec. ab inflexione et declinatione vocum ; Lon or Lun, 
Welsh, Amcenus; Don, Dun, Din, Dinas, Tun, Toon, a town, the capital of LLoegria (the Laigh 
Scotch) or Low people, the Lowlands of England. The derivation of the name from Lud (Sora) 
and Ludgate is erroneous; these refer to the Celts and the epoch of human sacrifice. Lud-gate is 
Hadramuth ; Atrium mortis, Death's-door. Ludgate Hill is of the same import with the Bursa 
of Carthage and the temple situated on its summit. " Rama caused the evil spirits (Raskshahsya) 
to be devoured by the monkeys ; he caused them to be conducted to the regions above (alluding 
to their denial of a future state) ; he caused them to cry out (alluding to the import of Rawan) ; 
he caused them to come quickly (reduced them to ready obedience) ; he called aloud, causing 
the enemy to make a noise (roar with anguish) ; he caused them to be devoured ; he caused 
rocks to be carried, and he caused proper food to be eaten ; obs. by the monkeys is to be under- 
stood in every sentence." — Grammar, 637- These probably do denote the African Cannibals. 
Wachter derives Africa from Ap. Ric. the realm of the monkeys; right, as descriptive of the 
country, though not the etymon of the word, which is from 1DJ/ Aafar, Heb., pulveravit, Chald., 
pulvis comminutus et contritus; ^.a^ Aafar, Syr., terrenus factus est, pulverizatus est; "I5JJ Aafar, 
Heb., fil. Madian (Gen. 25, 4), a quo Africa nomen habet (Castel, 2844) ; ISM Afar, cinis in 
quem materia usta redigitur (Castel, 203); from this root the ^Ethiopians derive Africa, Aft4lV. 
Apharageny (confer p. 202, note). Rawan seems to have been vanquished by his own weapons. The 
whole of this Israelite doctrine of the Lord God, or the constitution by confederation or covenant of a 
power which, not being Divine power, might be (by blinding mankind and keeping them in ignorance) 
imposed upon human credulity for Divine power, and the acts of God, has arisen from an abusive 
misrepresentation of the real nature of our condition in this life, viz. that we are here to regulate 
our actions, and to conduct ourselves according to the laws of nature, the covenant of God with 
his creatures ; it being undoubtedly certain that God will in no other wise interfere with the 
events of this life, than by the consequences resulting from his general providence, as established 
by these laws, which render this world a sphere of moral probation for rational creatures. The 
destinies of nations and of the species collectively, as to their condition here, as well as the 
eternal destiny of individuals, being entirely dependent on the use or abuse of reason, in directing 
or perverting the exercise of human power : " Ingenii egregia facinora sicuti anima immortalia 
sunt * * * * animus incorruptus, aeternus, rector humani generis, agit, 

atque habet cuncta, neque ipse habetur ; quo magis pravitas eorum admiranda est, qui, dediti cor- 



237 

language supplying- readily the means of expressing every species of causation, by in- 
ducement, seduction, attachment, interest, hire, constraint, compulsion, or what means 

poris gaudiis, per luxum atquc ignaviam a;tatcm agunt." — Sallust, Bell. Jugurth, cap. 2. Man is, 
in every sense of the word, the artificer of his own destiny; and it is perfectly true, that his reason 
rules and disposes of the events of this world, as the Guebres represent the Deity as saying: 
" L'hommc, je lui ai donne le monde, roi flu terns." — Zendav. 3, 26. But this collective attribute of 
human reason is, as an irresponsible power, to be vested in an individual, or in any body of men, 
what human nature is totally unfit to exercise or to be entrusted with. The whole subject of govern- 
ment as matter of investigation, establishment, and perfecting by reason, is nothing more than the 
proper combination of the various principles which our nature and social relations supply, for the 
proper constitution and direction of civil power, restraining it from abuse, and giving it an impulse to 
what is right and salutary, rendering its action public and open, and fixing it with responsibility to 
the political community affected by its measures. The idea was altogether monstrous, and amazing 
in its wickedness, which, representing the immutable permanence of the laws of nature, the most 
miraculous testimony of Divine wisdom and power perpetually fulfilling it, and of immutable will, as 
inability to act, and that, consequently, it was necessary to make a God or power, to be represented 
as Divine, whose favour might be invoked, propitiated, or purchased, the real idolatry, or Taguth. 
The Israelites have at all times asserted that the hand of God is tied up, that is, that He could not 
exert miraculous power, or, when called upon, answer by fire (confer p. 1G4, note). Mahomet states, 
" The Jews say the hand of God is tied up. Their hands shall be tied up, and they shall be cursed 
for that which they have said : so often as they shall kindle a fire of war, God shall extinguish it, 
and they shall set their minds to act corruptly in the earth ; but God loveth not the corrupt doers." 
— Koran, 5, p. 134. By the fire of war, he alludes to this especial attribute of the Lord : " For 
the Lord thy God is a consuming fire, a jealous God." — Deuteron. 4, 24. "The Lord, the Lord of 
Hosts under his glory shall kindle a burning like the burning of a fire." — Isai. 10, 16. "Through 
the wrath of the Lord the people shall be as the fuel of the fire : no man shall spare his brother." — 
Isai. 9, 19. " Is not my word like as a fire ? and like a hammer breaketh the rock in pieces." — Jerem. 
23, 29. " I (am) a God at hand, and not a God afar off." — Id. 23, 23 (put in the interrogative 
form in our version), &c. &c. God is the bountiful supplier of all things, but he furnishes the 
means, not the undeserved enjoyment, and he who would possess, must earn by industry and 
virtue. The will of God is perfectly immutable and inflexible ; there is, in reality, no such thing as 
chance in the universe; we call that chance, which we suppose to be undetermined or uninfluenced 
by human design or human volition ; but rattle the dice in a dice-box for a year together, there is 
not a movement which they receive which is not precisely and mathematically determined by the 
laws of impulse and of motion. The flattering unction which the victims of wickedness are taught 
to lay to the stings of conscience (the voice of God recalling them to a sense of duty), that "they 
may have as good a chance of salvation as another," or, " that God will pity them," is a vain delusion. 
God has irrevocably fixed our condition. As Pope has expressed it : — 

" Yet gave us in this dark estate 
To know the good from ill ; 
And, binding nature fast in fate, 
Left free the human will." 

The laws of nature as they affect the physical world may cease, but the law of justice, eternal as 
God himself, will in its effects endure for ever. It is an abuse of words to speak of the mercy of God ; 



238 

soever. If a language constructed on such principles as the Sanscrit expresses such 
distinctions, it is evident it is independent of the artificial form given to the root of the 
verb, which is at the best unnecessary, and, as an indispensable condition to propriety 
of expression, a useless burthen on the attention and effort of the speaker or writer : as 
a significant artifice of language, inconsistent with the natural relations of things, inac- 
curate, and exacting from the hearer an act of appreciation of import, "according to 
the context," which is not expressed by oral signs, which may (and in many cases 
must) be dependent on the knowledge or acumen of the reader or audience ; remarks 
which will serve to illustrate both the purpose of synthesis in the accumulation of 

if by mercy is meant an emotion of pity. The mercy of God is nothing more than the absolute per- 
fection of his justice. God is in his nature passionless, incapable of being acted on, the cause and 
source of all active power ; but unsusceptible of reaction, of a nature inscrutable and incomprehensible 
to us. The end of human justice is the social object of the good of society or the protection of industry 
and 'virtue from fraud and violence, and the security of the rights of person and of property ; and 
imperfect at the best (from the defective nature of evidence and the power of appreciating it), and 
disproportioned (from the nature of its objects) to the moral amount of criminality, and requires to 
be tempered in its dispensation by the human emotion of pity and compassion, wherever circum- 
stances appear to mitigate the feelings of indignation, or are consistent with the fulfillment of its 
indispensable claims ; but the end of the justice of God, — is justice ; referring to nothing but the exact 
degree of moral delinquency, and in all probability self-fulfilled, by the operation of the laws of 
nature. It is a most mistaken notion which some have taught, that the object of the Deity in 
Creation was the happiness of his creatures. The question is not, what some fancied sage in his 
superior judgement may think most befitting Divine wisdom, but what is the state of the case as it is, 
and this is manifestly not our condition. Had this been the object of the Deity, it would have been 
as easy for infinite power to have accomplished it at once, by creating us in a state of perfection 
and felicity. But in this world we are taught by experience and observation, the difference between 
good and evil, and see that the reality and intensity of suffering greatly exceeds the reality and the 
intensity of enjoyment. There is no pleasurable sensation or emotion which equals in vivacity or 
degree the torment of disease, of surgical operations, or the cruelties which folly or revenge has 
inflicted under the abuse of the name of punishment. The pleasures of life bear no proportion, 
either in their gratification, or in the number of those who enjoy them, to its sorrows and privations, 
and to those who are doomed to live in their hopeless endurance ; facts, which ought to impress on 
every mind the certainty that if the Deity exposes the unoffending in this state of probation to the 
experience of such affliction, he holds it out as a warning that such will not fail to be the eternal 
fruits of conduct which may deserve it. It is equally futile to suppose, that if we throw away our 
present opportunity of attaining a state superior to that in which we now exist, we shall be ever 
able to redeem the omission. We are here in a moral condition, and there is not the shadow of a 
ground for the surmise that there is any other. The visionary conjectures which for ages were cre- 
dulously received as matter of faith by mankind, with respect to the physical ceconomy of the uni- 
verse, vanished at once by Newton's appeal to a known law, existing as matter of certainty. Within 
the whole compass of our knowledge, there is not a fraction of evidence to countenance such a 
supposition ; we may rest assured that in the moral world, justice and the moral law are what the 
law of gravity and the laws of motion are in the world of matter. Every person who thinks, should 
keep in mind the words of Newton : " Theoria non fingo." 



239 

import on a sign properly significant of a specific idea, and the disadvantages result- 
ing from the formation of speech on a principle inconsistent with the analogy of si°ms 
to the relations between things which it is their object to signify. 

The utility of these respective principles in the structure of language, as mere 
matter of education, is a consideration no less important than their efficiency as instru- 
ments of thought or communication of thought, or of precision of definition and per- 
spicuity of description and narration. The influence of language in the formation of 
the infant mind and the development of intellectual capacity is very great. We have 
only to consider the spontaneous effort of the faculties made by every child before 
he begins to speak, but learns in some degree to understand the import of oral 
signs, and while he acquires the method for using them according to the analogy of 
his native tongue, to see how much the exercise of his intellectual powers, from the 
first dawning of reason, is influenced and fashioned by the nature of this logical 
process, or process of ratiocination on which they are first employed. This is the 
school in which nature is nearly alone the teacher, the value of what she teaches, and 
the usefulness of the exercise afforded to the mind in habituating it to the right 
direction of its efforts (analogous in its effects to the acquired facility and address of 
mechanical dexterity in every art) depending upon the perfection of speech. In the 
analytical form of language, the child in learning to speak learns at the same time to 
think, to analyse the acts of his own understanding, and to distinguish the several 
steps of the perceptive process, and of the influence of volition on external actions, and 
the association and connexion of his ideas within ; and in this way, while he acquires 
a correct command of language, he acquires the useful exercise of his own faculties 
and precise conceptions of the imports of all the words which a cultivated speech in an 
enlightened age can supply. An artificial arrangement of oral signs thwarts the spon- 
taneous action of the faculties, and compels him, in acquiring the power of speech, to 
accommodate the association and connexion of thought to restraints which for ever im- 
pair his capacity for the percipience of truth or soundness of thinking. In the San- 
scrit a man will consume many years in acquiring a competent knowledge of all the 
niceties to be attended to in order to express himself with classical purity, and at the 
end will not possess the facility which in an analytical form of speech nature puts a 
child in possession of before the end of his fifth year. The result seems to have been 
the same in all those ornate or learned languages fabricated for the purpose of ex- 
cluding the vulgar from the accomplishments of the courtly and the erudite. "The 
Arabians," says Sale, "are full of the commendations of their language, and not alto- 
gether without reason, for it claims the preference of most others in many respects, as 
being very harmonious and expressive, and withal so copious, that they say no man, 
without inspiration, can be perfect master of it in its utmost extent; and yet they tell 
us at the same time that the greater part of it is lost." — Sale, P. D., p. 34. That lan- 
guage is the most perfect which is the most precise, and most easily acquired in 
infancy by the unassisted tuition of the principles of imitation. It is folly to employ a 



240 

form of diction which requires a man to spend his life in learning to speak — a truth so 
obvious, that the invariable result has been that all these complex dialects lose their 
forms, and all of them are in part or entirely dead. 



In the course of the preceding- pages I have gone over a good deal of untrodden 
ground, where, as far as is known to me, no person has preceded me either in the 
method of inquiry, or in the truths elicited ; and though it has been necessary to omit all 
notice of much which would have elucidated the subject, and to leave many remarks that 
have been touched on incomplete, I am not without hope that they may be of use. I 
have in various cases deviated perhaps a little from the mere consideration of language, 
to point out a moral inference which the train of thought suggested. It is impossible 
to render justice by such allusions to matters of consideration which would require for 
their proper development more than all that I have printed. But this much I will say 
on a subject that is important, because I never may have an opportunity of stating 
it again, as it refers to a philosophical conclusion as it appears to me erroneous, 
and to a truth which no writer has ever promulgated or perceived. D'Alembert, 
in his preliminary discourse to the French Encyclopedic, has compared the reference 
of the various subjects or departments of our knowledge to our intellectual powers, 
to what he calls the encyclopedial tree; and though it is no doubt true that there is 
no description of human attainment in science or art in which all the faculties of 
mind are not exerted, yet it is evident that in the aggregate mass of the objects of 
knowledge and of human pursuit, as relative to the species at large, history, poetry 
and philosophy, bear a remarkable analogy to the ends to which memory, imagi- 
nation, and reason are subservient in the individual ; including, as he does, under 
history all that is record of fact or of the past ; under poetry all that belongs to the 
cultivation, or embellishment, or refinement of the imagination, invention, or ideal 
creation ; and under philosophy all that is deduction, or application of truth. It is 
justly stated that the encyclopedial tree forks at the root into the two great trunks of 
matter and mind ; the phenomena of matter and the phenomena of mind presenting 
all the objects of our perception and knowledge, or foundations on which reasoning 
can be founded ; and the simile might be carried further, and the branches of the 
trunk of the material phsenomena, represented as producing the female blossoms, 
and those of the trunk of the intellectual phaenomena, the male : the former sterile 
and unproductive alone, but with the intellectual blossoms (in themselves tran- 
scendent and useless to life) applied to them producing all those intermediate and 
practical fruits on which (as Lord Bacon has remarked) the improvement of the human 
condition depends. But it seems to me altogether a hasty conclusion, or an unguarded 
expression, that all that is not matter is necessarily mind, and that all that is not mind 



241 

is necessarily matter: the assumption is entirely gratuitous, and, as far as I am capable 
of investigating the subject, contradicted by facts both physical and intellectual, 
which, in my opinion, afford the grounds of a conclusive inference. That there is 
nothing in the (Economy of nature or in the universe but matter and mind, is as much 
a theory as the contrary inference u< uld be, were it not, as I conceive, demonstrable 
by good and sufficient evidence, physical and intellectual. On this subject I would 
wish to speak, however, with becoming diffidence, because no person can be so fully 
aware as I am of the weight due to the authority from which I venture to differ ; and 
as it is impossible to state a lengthened argument, 1 must leave the subject to the 
consideration of those who may hereafter be able to make it, as I have done, the steady 
object of reflection and investigation. This much will be admitted, that' it removes 
many difficulties to the solution of a variety of unexplained points both in the phseno- 
mena of matter and the phenomena of mind ; but it is necessary to premise, that it is 
unconnected with the evidence either of the Trinity in the Unity of the Deity, or that 
of the immortality of the soul, and is not subservient to the certainty of the divine 
justice, all of which rest on entirely different and distinct premises and separate trains 
of reasoning. That a principle, neither mind nor matter, does exist in nature, seems 
to me a certain and absolute truth ; as it is also evident that there may be much in 
the universe of which we can form no conception. The aphorism of Bacon correctly 
defines the limits of our knowledge, but an unknown infinity extends beyond it. The 
subject is put into the form of a Scholium ; and to obviate any appearance of affecta- 
tion, I wish to remark that this designation is employed merely to imply a brief ex- 
planation, statement, or enunciation of what I believe to be truth, without attempting 
to adduce the reasoning on which it is founded. 



SCHOLIUM. 

I. There is a principle which is not matter, and which is not mind; immaterial, and 
therefore imperceptible to sense ; nor subject to the law of gravity, or the laws of 
motion. Not mind, and therefore without intelligence, percipience, or volition. 

II. It is susceptible of division, and its parts capable of occupying space to the ex- 
clusion of each other. Probably as matter is, various in its modifications, and probably 
by the will of God imperishable, or possessing as an attribute a future eternity. 

III. It does not occupy space to the exclusion of matter, neither do the particles of 
matter occupy space to its exclusion ; and consequently to it every form of matter is 
pervious. 

IV. It acts upon matter, and is acted on by matter ; it acts upon the Sentient and 

2i 



242 

Percipient principle of animal nature, and is acted on by the Sentient and Percipient 
principle by the volition and the intellectual Energy of Percipience. 

V. As acted on by the material frame of animal bodies, and acting* on mind, it is the 
instrumental cause of the phenomena of sensation and percipience ; and as acted on 
by volition, and acting upon matter, it is the instrumental cause of the voluntary 
motion of animal organization. 



§ 1. This seems to be what is properly called the Sensorium. And that vague infer- 
ence of its existence which the undirected appreciation of the evidence of facts sug- 
gests without their discrimination, or due estimate of their import; the origin of the 
manifold attempts to spiritualize matter or materialize mind ; the means of their con- 
nexion being irreconcileable with the attributes of either. 

§2. With this principle the sentient and percipient principle, which constitutes the 
individual identity of living creatures, is indissolubly united, and will after death con- 
tinue united ; and it is probable that, according to the universal eastern belief, no form 
of percipience which comes into existence returns into non-entity. 

§ 3. If there is not sufficient reason with certainty to conclude, there is good reason 
to suppose, that this principle pervades the universe ; linking in one vast scheme of 
Divine Wisdom the physical and intellectual creation, the material and spiritual world, 
the Providence of God which regulates the course of nature, and the Providence of 
God in his moral government, and connecting our planetary system with every fixed 
star which exists in space, but being immaterial and coexistent with matter (where 
matter exists), presenting no resisting medium to the motion of matter in free space. 

§4. As acting upon mind, and as modified by the action of mind, it is evident that 
this principle, as it exists in our constitution, may be placed in a state of affinity with 
any particular modification of which it is susceptible, as existing for example, in any 
fixed star in the universe ; and that consequently when separated from its union with 
the material frame of our bodies, which alone are acted on by the law of gravity : and 
what we call motion (progressive transference in space, or the continuous and suc- 
cessive occupation of adjacent portions of space) being an attribute proper only to 
matter, it may instantly at the moment of death transfer our existence to the precise 
sphere our conduct has merited. 

§ 5. I can see nothing in what we call our intellectual faculties but certain limits, or 
conditions, or occasions which determine sensation and percipience, as this principle is 
acted on by the matter of the body according to the laws of sense, and acts upon the 
principle capable of sensation and percipience. It is a mistaken and, I believe, a pre- 
valent notion to suppose that the faculties of the mind, perception, attention, memory, 
imagination, abstraction, &c, are distinctions with respect to the mind at all analogous 



243 

to those of the bodily members, either the limbs, or organs of sense. Perception is 
nothing- else than the act or state of the mind in perceiving;; attention the state or 
act of the mind in attending-; memory, imagination, and abstraction in remembering, 
imagining, and abstracting, or generalizing-, &c. : and in all these cases we can dis- 
cover nothing but certain limits or conditions under which it is capable of perceiving 
attending-, remembering, imagining and abstracting- to the degree in which it is com- 
petent to exert these acts. None of these acts are simple : if we except perhaps the act 
of attention, to a single or indiscriminate sensation, a minimum sensibile*. Memory, in 
almost all cases, if not all, implies conception or imagination ; conception or imaoination, 
memory in all ; and abstraction, the memory and conception of all that it excludes, &c.f 
There is a considerable number of truths which we intuitively or directly perceive to 
be true by the influence of this instrumental cause, by virtue of which the mind is capable 
of perception, as light is essential to the organic or sensible vision of the eye. These 
correspond in all our reasonings to what are termed Axioms (self-evident truths +) 
in mathematics ; and are the foundations of all our knowledge, or what constitutes 
evidence. liy the reference of every conclusion in a process of inference to one of 
these proof is attained. In the reduction of our conclusions to these intuitive truths 
which form properly what we call the steps of a demonstration, or, according to the 
common metaphor, the links of a chain of reasoning, there is nothing to be perceived 
but a discrimination of accordance or of discrepance, of identity (or coincidence) or of 
variety ; number, and a common measure, or media of comparison analogous to a com- 
mon measure or standard of comparison or verification, which, being- placed together 
in logical order, and in connexion with the truths which we intuitively and involuntarily 
perceive to be true, are the occasions on which the mind is percipient of inferred 
truth in a manner which it is impossible for us to exclude, or which forces assent, 
which is what we call proof or demonstration**. 

* Attention seems to be properly the nisus or active effort of the percipient principle in directing 
its observation, which is expressed in Latin by intcndere animum, " mens naturalem vim habet 
quam intendit ad ea quibus movetur " {Cicero) : wherever more than a single sensation is the object 
of attention, discrimination, comparison and judgement, and memory and conception are implied. 

t Confer p. 240. 

t Erroneously rendered by Cicero " Pronuntiata, cnunciationes, postulata." An interpretation 
evidently derived from the necessary truths or the ipse dixits of the master which were held to be 
incontestable. 

** Thus ascertained or demonstrated truth serves the purpose of an axiom, by a reduction to 
which any particular case is proved. That which evinces the comprehension of the individual case 
under the general truth, serves the purpose of a common measure, standard or criterion, as in the 
application of the axiom, " things which are equal to one and the same thing are equal to one 
another." All the radii of the same circle are equal, but the lines C A and C B are radii of the 
same circle, therefore the lines C A and C B are equal to each other. It being shown that all the 
angles of a triangle, as a general truth, are necessarily equal to two right angles, therefore the sum 
of all the angles of the triangles ABC and BCD are equal to each other ; from which it follows 

2 I 2 



244 

§ (i. This is the percipience of reason ; and it is perfectly possible that there may be 
a higher order of intellect of which our percipient principle is susceptible, in which 

that the sum of all the angles of a quadrilateral are equal to four right angles ;for draw the diagonal, 
the quadrilateral is divided into two triangles, and 2 + 2 = 4 where the drawing the diagonal affords 
the evidence, and so with the construction of all mathematical diagrams. All the angles of a 
polygon are equal to twice as many right angles as the figure has sides, wanting four ; for draw 
from a point within the polygon lines to each angle, the figure is divided into as many triangles as 
the figure has sides ; the sum of the angles of each of which is equal to two right angles ; but all 
the angles formed at the point from which the lines are drawn are equal to four right angles (the 
four quadrants, viz. of a circle of which this point is the centre) ; therefore all the angles of a 
polygon are equal to twice the number of the sides of the figure minus four. In these instances 
the reduction of the proposition to a case of the ascertained truth of the equality of the sum of all 
the angles of a triangle to two right angles affords proof; the drawing the lines, the means by 
which the fact is evinced or the proof effected. Definitions, in like manner, supposing the fact 
correctly defined, afford the means of equal certainty, from which has resulted the syllogistic 
logic, viz. the comprehension of particulars under a common term, expressive of a class under 
which they are supposed to be included. The word Syllogism is derived from the Greek aw, 
pariter, communiter; and \o<yo<;, as defined by Plato in Timaeo, ratio autem vera quae versatur 
in iis quae sunt semper eadem. That is certain immutable truth, inherent in the nature of things ; 
it is used also for sermo, sententia, oratio ; in the former sense it denotes the method of deducing 
truth ; in the latter the verbal or syllogistic logic, the dialectics as exhibited by Aristotle. The 
Kategories or Prasdicaments denote properly what may be attributed or imputed to or praedicated 
of general classifications to the individuals of which they are common, correctly defined by Dio. 
Laertius in Zenone, " cum quae magis universalia de his quae magis particularia dicuntur." The 
Ten Categories : " Categoriae decern, sunt generalia summaque genera, ad quae vox omnis simplex 
refertur." These, and the accidents, are all mere scholastic distinctions, fertile only in disputation, 
and calculated to embarrass and confute in argument, not to elicit truth. What are called postulates 
by Cicero probably mean what is granted or admitted by both disputants. These are the result 
of gross misconceptions or perversions of the certain truth of the use and necessity of language to 
the power of reasoning, the placing a sign for the thing signified, and more especially the subser- 
vience of general or abstract terms to the attainment of general or abstract residts. What we call 
induction is properly the correct definition of fact, or certain truth ; in all cases of which, a process of 
reasoning or inference is required. By a proper direction of the reasoning power in the investigation 
of the several classes of truths, and of the media of proof of which they are susceptible, material aid 
may be afforded to the human intellect. The Hindus have a logic in which the three members of 
the syllogism, the major and minor propositions, and the inference, and a set of categories and acci- 
dents are recognised ; and it seems probable that the systematic art of disputation of Aristotle 
was derived from the information obtained by the conquests of his pupil. The sense of the word 
AtaXe/cTt/co?, defined by Plato in Cratylo : " Qui interrogare, et ad interrogata apte respondere 
novit," seems to imply the same art, and was probably derived from Egypt. " The sluggard is wiser 
in his own conceit than seven men that can render a reason." — Prov. 26, 16. The proper Greek 
import of the word seems that of the verb AiaXejo), discerno, discutio, segrego; analysis, resolutio, 
dissolutio. In all cases a process of sound inference seems to me of the same nature, though differ- 
ing as to form. And in like manner the nature of instinct is the same, from that of the worm to 



245 

the same cause of perception, on occasions much less circumscribed than those result- 
ing- from the impressions of sense on our material frame, and the perception conse- 
quent on the evidence of inference, may immensely extend the sphere of our know- 
ledge, as well as our pleasurable and painful emotions. A careful examination of the 
phaenomena of instinct and of the nature of the percipience of the lower animals has 
convinced me that this is the case, and that as we see a state of percipience differing 
from, and inferior to our own, exemplified in the animal ceconomy of this world, we 
are capable of attaining in the scale of creation a different and a higher percipience ; 
and that to a moral nature the deatli of the body is the birth of the soul, to eternal 
reward or eternal punishment in the most absolute and perfect proportion to its 
deserts. 

§7. It appears, therefore, that without any retrospection or judicial award, provision 
is made for the most complete accomplishment of the ends of Divine Justice; as for 
the fulfillment of all the other ends of providence by the laws of nature (that is, the 
scheme of creation, its final causes, and the means of accomplishing them), or as it is 
expressed in Scripture, " That in a moment we shall be changed, and corruptible put 
on in corruption ;" the change being effected at the instant of the separation of this 
principle, which gives vitality to the body from its connexion with matter. 

§8. There is more cogency as a canon of reasoning than may at first sight appear 
in the aphorism of Newton : " Kntia non sunt multiplicanda." That which will 
account for the facts, and without which they cannot be accounted for, is the proper 
inference of the truth ; whatever is more, is a theory. With reference to the trans- 
ference of the soul to a future state of existence, the force of the evidence does not 
extend to this ; because, although this principle is sufficient to account for it (and to 
my apprehension more satisfactorily accounts for it), there is, I conceive, sufficient 
evidence for the existence of an intelligent principle connecting with the Trinity in 
the nature of God, which will account for it, but does not the less render this unintelli- 
gent principle a necessary entity in creation ; for there are a variety of facts both 
in the phaenomena of matter and of the minds of rational and irrational animals 
which cannot be accounted for by an intellectual existence alone. 

§ \). The conclusions which follow from this may serve to lame the pride of genius, 
to humble the consequence of learning, to mortify the vanity of pretension, and to 
reconcile the large portion of mankind to their condition, whose situation in life, and 

that of the elephant, or of the bee, or emmet, or migratory bird, though different in the degree and 
ohjects of their percipience, many of them circumscribed by the want of some of those senses com- 
mon to all the higher orders of the animal creation. The Zeno, supposed to be the origin of Dia- 
lectics, was the pupil of Parmenides, who maintained that there were only two elements, Fire and 
Earth. The Sanscrit term for Logic and Metaphysics is ?2j"|5f Ny'aya, «^"2JTi2Jcf[ Naij-ayika, 
a logician, from root r/fj" Nee, lead ; ^f^Trl" Nayatay, he leads (vide Gi'am. p. 504; Dhatus, p. 55), 
corresponding in derivative import to our words de-duction, in-duction, a de-ducer, or reasoner, 
what leads to a conclusion, or certain knowledge, by the demonstration of one truth by another. 



246 

the imperfection of social institutions, and the defects of the methods and objects of 
education deprive of the means of intellectual cultivation. For it is evident that all 
acquired knowledge attainable in this world is profitable for this life alone; and that 
when this mortal film shall drop from our eyes, a new sphere of existence will open to 
us all, in which all worldly distinctions but that of the just and the unjust, the pure and 
the corrupt in spirit will be lost. It is not impossible, nor perhaps improbable, that the 
right cultivation and direction of our faculties, and the inclination to what is right habi- 
tual by the steadfast adherence to virtue, may render the intellectual principle itself 
more vividly percipient and more sensible of enjoyment ; but it is the use which a man 
makes of his knowledge, and the motive with which he acquires it, that alone are its 
abiding value to him. The condition of human nature can never be rendered any 
thing- else than that which it was intended by Providence to be, a state of moral proba- 
tion ; nor is there any, the most forlorn condition of humanity, in which the means of 
salvation are not within every man's power. 

§ 10. This truth has been perceived before, at a very remote age of the world, before 
what is termed the fall of man ; or in the primitive world, from which, in a variety of 
enigmatical forms, it has been transmitted. It is the import of the Gayatri, the most 
sacred text of the Veda : " the light which enlightens our understanding-;" and repre- 
sented as the mother in the regeneration, or second, or spiritual birth, of which the 
explanation of this text is considered emblematical. It is, I conceive, what another 
sect represent as lf Indra's organs of sense," a personification, as I before remarked, 
which is the origin of the notion of the Demiourgos, seeing the prototypes of things 
by the influence of this principle, and realizing them by his intuition or volition, by 
the instrumentality of this principle (not fabrifaction). Indra, I believe, is also a dif- 
ferent conception of the same principle, combined with what is called ^tlfJ^Jf 
Adh'_yatma, rendered by Wilkins (Gram. 505) supreme spirit, and explained by the 
learned natives " superintending soul ;" the epithet is compound ; 3ft£f"T Ad'hya, all, 
complete ; and 3JJ^Jf^T Aatman, soul, self (Id. 507), principle of individual identity, or 
conscious entity ; a theory which I notice merely as evidence of the recognition of the 
existence of this principle (which is not the constituent cause of matter), as is appa- 
rent also by the manifold allusions in the Hindu works to the contamination of this 
light, by vice, crime, turpitude, and sensuality. 

§11. It is the origin of all the dicta universal in the East, with respect to that which 
is between this world and the next, as Mahomet represents the deity as saying: "We 
created not the heavens and the earth, and that which is between them, by way of 
sport" (Koran, cap. 21, vol. 2, p. 148); as the doctrine is repeated in other parts of 
the Koran : lf We created not the heaven and the earth, and what is between them, 
otherwise than in truth." The path of life in our language, by which it is implied 
that every step we take leads to or deviates from what ought to be the directing 
object of our conduct. Mahomet says : " Those who worship Taghut are in a worse 
condition, and err more widely from the straightness of the path " (of duty or salva- 



247 

tion). — Koran, 5, vol. 1, 134. Christ makes use of the same metaphor: « Strait is the 
gate, and narrow is the way, which leadeth unto life, and few there be who find it." 
— Malik. 7, 14. And he states that we shall certainly reap the fruits of our conduct: 
" Do men gather grapes of thorns, or figs of thistles '"—Ibid. The bridge of Sirat is 
of the same import. This Notamanua {Seir Mutaquerin, 3, 365) describes " as reach- 
ing the gates of bliss/' and is fabulously represented as to be traversed after death ; 
but in traversing which, our lives are spent*. 

* This bridge of Sirat exists universally in the East in one form or another. As the ford of 
Nieban (Nirvana) among the Siamese: according to the Mahomedans, as described by Sale:— 
" Those who are to be admitted into Paradise will take the right-hand way ; those who are destined 
to Hell will take the left; but both must pass the bridge called Al Sirat, which they say is over the 
midst of Hell, and described to be finer than a hair and sharper than the edge of a sword. It will, 
however, be no impediment to the good, for they will pass with wonderful ease and swiftness, like 
lightning or the wind; whereas the wicked, what with the slipperiness and extreme narrowness of 
the path, will soon miss their footing and fall down headlong into hell. This circumstance 
Mahomet seems to have borrowed from the Magians, who teach, that on the last day all mankind 
will be obliged to pass a bridge which they call Pul-Chinavad or Chinavar, that is, the Strait bridge 
leading into the other world. * * * It is true the Jews speak likewise of the bridge of hell, 
which they say is no broader than a thread ; but then they do not tell us that any shall be obliged 
to pass it except the idolators."— Sale, P.D. 121. Denying the bridge of Sirat is in the phraseology 
of the East, equivalent to denying moral retribution : "The locutio figurata, qua sermo orientalium 
magna ex parte conditus est " (vide p. 159). The Son of God, the Son of Man, and a multitude of 
others are of this description, and can only he understood in the sense in which they were intelligible 
in the age in which they were uttered. Thus the Jews do or did say (as is also stated in the 
Koran, cap. 9, p. 225), that Ezra was the Son of God, in the sense in which it was attributed by the 
Christians to Christ. I have noticed the circumstance in order to explain the import of the ex- 
pression of Christ: " It is easier for a camel to pass through the eye of a needle, than for a rich 
man to enter the kingdom of God." — Matth. 19, 24. Mahomet makes use of the same phrase 
with respect to those who reject the signs of God : " Neither shall they enter into Paradise until 
a camel pass through the eye of a needle" {Koran, 7, vol. 1, 1 7S) ; on which Sale remarks, this 
expression was probably taken from our Saviour's words, though it be proverbial in the East. The 
eye of the needle is the aperture through which the hair or thread of Sirat passes ; and the camel 
refers to the slippcriness ; this animal being by its physiological structure incapable of travelling 
on slippery ground, its hind legs spreading asunder, by which it falls, never to rise again ; an allu- 
sion probably much older than the age of Christ. The Malayan prayer, quoted by Marsden 
(Die. 69), "O God! make steady my feet on the bridge," may be considered a figurative ex- 
pression for " O God ! give me fortitude to do thy will." It is to those who apply themselves to 
the seduction of mankind from the path of rectitude, by the allurements of vice, and representing 
the pursuit of virtue as profitless and thankless, that the religion preserved in the Koran so often 
alludes : " Woe be to the infidels ! because a grievous punishment awaiteth for them ; who love the 
present life above that which is to come, and turn men aside from the way of God, and seek to 
render it crooked." — Koran, cap. 14, 2, p. 59. " The curse of God shall be on the wicked, who 
turn men aside from the way of God, and seek to render it crooked, and who deny the life to 
come." — Koran, cap. 7, 1. 179. "God hath already heard the saying of those who said, verily, 



248 

§ 12. The recognition of this principle, as implied by allegory or enigma, is in its 
religious application as possibly or probably subservient to the transfer of our existence 

God is poor, and we are rich." — Koran, cap. 3, 1, 83. " With God is the most excellent reward." — 
Ibid. p. 86. " God is my Lord, in him do I put my trust, and to him must I return." — Cap. 13, 2, 56. 
'• O ! true believers, be patient, and strive to excel in patience, and be constant-minded, and fear 
God, that ye may be happy." — Ibid. cap. 4, 1, 89. " God hath created the heavens and the earth 
in truth, that he may recompense every soul according to that which it shall have wrought ; and 
they shall not be treated unjustly." — Ibid. cap. 45, 2, p. 357. These are the precepts of true reli- 
gion, by whomsoever or by whatever means they may have been preserved. This, it is to be 
observed, is exactly opposed to the Lord God of the Israelites : " The Lord killeth, and maketh 
alive : he bringeth down to the grave, and lifteth up. He raiseth up the poor out of the dust, 
lifteth up the beggar from the dunghill, to set him among princes, and to make them inherit the 
throne (seat) of glory : for the pillai's of the earth are the Lord's, and he hath set the world upon 
them." — 1 Sam. 2, 6 ; confer pp. 41, 190, 191, note. " As to those who deny the life to come, their 
hearts deny the plainest evidence." — Koran, 16, 2, 75. " They seek to extinguish the light of God." 
— Id. 9, 1, 226. " On the last day every soul shall find the good which it hath wrought present, and 
the evil which it hath wrought present." — Id. 3, 1, 57. " On that day the hypocrites (i. e. the pre- 
tenders to hidden light) shall say, stay for us that we may borrow some of your light ; it shall be 
answered, return back into the world and seek for light." — Id. 57, 2, 407. Clearly recognizing, I 
apprehend, that the perception of good and evil, and the fruits of it are to be determined in this 
world. The same idea of the thread has given rise to the thread of life, and the cutting it, viz. sepa- 
rating the matter of the body from the principle of vitality which gave it animation ; " or ever the 
silver cord be loosed, or the golden bowl (the material body) be broken" (Eccl. 12, 6); and of the 
bridge or way to the right and left hand roads. These misconceptions, which happily for themselves 
had with the Romans sunk entirely into a machinery for the poets, are however sufficiently to be 
recognized in many passages : — 

" Hinc via Tartarei quae fert Acherontis ad undas. 

Portitor has horrendus aquas et flumina servat 
Terribili squalore Charon." — yEn. 6, 296. 

By combining the ideas of the Ad'hya, Atman and the Aakasa, the Hindu mythologists have 
formed an allegorical personage which they call Purusha, explained in the Veda " a thinking person " 
(i. e. a rational being), or incorporeal man, who they represent as the first creation, and as the pri- 
maeval sacrifice, vrhich, as comprehending the Aakasa as his body, they describe as the last 
journey. Wilkins translates word for word from the Gita the following passage descriptive of this 
tenet: — 1st. " He who, on all things perishing does not perish, (is) superior to (from) that (which 
is) visible and another nature invisible eternal. 2nd. Invisible without decay, so called him (they) 
the supreme journey (movement). That (is) my supreme abode which, having obtained (men), do 
not return. 3rd. That superior being ( TJ3T^"; Purooshah), O Prince, is to be obtained by devo- 
tion (i^c^AjJ B'haktya ?), and not by any other (means) in whose body 3f ?fT?SJ"|f^T Anthasthani 
(inside) {intestines) all beings are resident, by whom this whole was spread." — Gram. 620; confer 
pp. 47, 48, text. It is evident that it is a misconception of this allegory which has led to the doc- 
trine of the creation, "Magno se corpore miscet;" and to the idea of the Son of God as a Purusha 



249 

to another sphere, rendered more evident by the distinct assertion of its existence as 
a philosophical object of inference. As its parts occupy space to the exclusion of each 

or person, and the viaticum by participating in the eternal substance of his body, not certainly to be 
obtained by mastication and deglutition of material food for the earthly frame about to perish. Ac- 
cording to Paul, faith in God consists in the belief in the existence of this substance, though imper- 
ceptible to sense as deduced from facts within our knowledge : " Now faith is the substance of things 
hoped for, the evidence of things not seen. Through faith (the conviction of this truth) we under- 
stand that the worlds were framed by the word of God, so that things which are seen were not made 
of things which do appear." — Hebrews, 11, 1, 3. With this Hindu conception Paul {erroneously) 
identified Christ : " God hath in these last days spoken unto us by (his) (the) son, whom he hath 
appointed heir of all things, by whom he also mad° the worlds ; who being the brightness of his 
glory (the Aakasa), and upholding all things by the word of his power." — Id. 1, 2, 3. A passage in 
the Veda states, "That being {Purusha) stands in my breast, that being pervades the universe;" this 
is entirely unconnected with "the Son of God," in the sense in which it is applied by Christ to 
himself. And it is in this sense that Mahomet alludes to it : " They imitate the saying of 
those who 'were unbelievers in former times. ******** How are they 
infatuated ! they take their priests and monks for their lords besides God {Koran, 9, 1, 225), 
father confessors, spiritual guides, directors of conscience, Casuists, and granters of absolution. 
This principle being the vital power of all animated nature, and that with which, on the disso- 
lution of their sensible frame, they will continue united, has led to the expression of ' heir of all 
things.' " There is scarcely any superstition (even those the most atrocious and depraved) which 
may not be traced to some distortion of primitive truth, at first employed by the arts of priestcraft 
and mystics to reconcile mankind by an alliance to objects deserving their reverence, and which 
they had been accustomed to revere, to a credulous faith in instructors whose object it was to blind 
them in order the more certainly to deceive them, and to reduce them to subservience by the power 
founded on the obedience rendered by ignorance, even to the pretension to knowledge. Hypo- 
crisy, it has been remarked, is the testimony which vice bears to the superiority of virtue, as is the 
simulation of knowledge, the avowal of its inherent power, as the means beneficial to our nature^ 
It is at all times dangerous to stretch conclusions beyond the limit which evidence will sufficiently 
warrant, much more dangerous to combine with the conclusions of reason the fictions of imagina- 
tion in allegory or enigma, — always capable of manifold application, and which stimulate the mind 
to the conception of sensible images, for truths alone appreciable by the faculty of abstraction as 
subservient to reason ; and which the most careful use and the utmost precision of language can 
scarcely with sufficient accuracy define. All these perversions of religion into rites and obser- 
vances has arisen from the absurd notion of mysteries or scenic representations of what were held 
in each system of superstition to be the truths of religion ; all the stage-acting in Europe were, after 
the introduction of Christianity, mysteries of this description. The exhibition of those connected 
with the doctrine of this Purusha appear to revert to that remote age, when the same perversion, of 
the truth once universally prevalent, had nearly as universally been substituted for it. This ani- 
mating influence, being common to men and animals, has led to the Purusha Mayd'ha of the 
Hindus, and the withe swan of the Druids, implying the viaticum ; 5{"y Mayd'h (root), go with, 
accompany, kill, immolate, comprehend, understand (alluding, I conceive, to a prevalent superstition > 
that by partaking of the substance of one of these victims their eyes were opened to this immaterial 
light, or second sight) ; ^^l Mayd'hah, m., sacrifice ; £[tT| Mayd'ha, f., understanding (confer 

2k 



250 

others it may justly be called substance, though no form of matter, and imperceptible to 
souse. It appears to be the Hindu 3fT^TTST Aakasa, which would seem to be formed 

p. 213, note) ; 5J<T: Maydah, scrura of flesh, marrow of bones {Dhatus, 105), gravy, seems allied to 
Kravya, Sans., flesh {vide p. 72, 74; confer p. 213, note) ; pD Charan, Chald., ipsemet: Jj.;.q:3 Chu- 
rana, Syr., aestus ex vapore et caligine, aestivus, vehemens ; iam^°\i5 Charanim, Sam., duo populi, 
'■ //• ; !iiY bLSl Gaman, Sam., and Arab, duo agmina, familiae, de hominibus et bestiis dicitur 
{Castel, 1811) ; this seems the root of Lat. Gemini; the connexion of idea is evident. 

" Et, ni docta comes tenues sine corpore vitas 
Admoneat volitare cava sub imagine forma?, 
Irruat, et frustra ferro diverberet umbras." — JEn. 6, 293. 

The same conception with that of the Scotch, who represent Fingal as cutting with his sword the 
phantom form of Lud or Sora, allied to our Cams and Carnac (confer pp. 222, 47, note). 

" Nee ripas datur horrendas, nee rauca fluenta 

Transportare prius, quam sedibus ossa quierunt." — JEn. 6, 328. 

refers to the cannibal tenets. 33!y\£5 Charambeh, Samar., basis, fundamentum {Castel, 1811), 
allied to Latin Cremo, and our Cremation, concremation, and the Irish Idol Cromcruachan, and all 
the Celtic Crom lechs {vide p. 221, note); |VD Chiun, Heb., basis, Saturn ; ITUTDO Ma-Chuunuth, 
Chald. (from the same root), expedita itinera, dicitur de Holocausto Maximo {Castel, 1698) ; it is 
to this root they refer ]*D* Jachin, the right-hand pillar of Solomon's temple : " Ye have borne the 
tabernacle of your Moluch and Chiun your images." — Amos, 5, 26. |p* Jakin ; *^pV Jukini, 
imago ; ?<&{& Jakumy ; \ayy\ii, Greek ; p* Jachen, Heb., est nomen columnar dextrag in throno 
Salomonis (1 Reg. 7, 21) ; a. Jakin, Syr., effinxit, figuravit, typum fecit. — Castel, 1637- Yayr^ia, 
vociferatio Dionysiaca ; Ia%?7, clamor, vociferatio. The influence of similar perversions is evi- 
dently perceptible in the superstitions of America. The same misconception with that of Male- 
branche, that this instrumental cause of percipience was our seeing all things in God, has given rise 
to the Mexican notion of their God Tezcatlipoca (L. D.) espejo resplandeciente ; ios antiquos llama- 
ron, Jupiter como dice San Augustin anima de el mondo. — Torquemado, 2, p. 262. " Otra capilla 
Tezca calli, casa de espejor, en esta lugar no eran los sacrificios, que se hacian continuados por el 
tiempo de aho, cino en afios differentes y interpolados, estos sacrificios en honra de Tezcallipuca qui 
era uno de sus Majores Dioses, quiere decir, espejo mui pulido y resplandiciente. — Id. 150. (cT3T 
Tuj, Sanscrit root, shine; frT3T Trj, Sans, root, sharpen, also bear patiently: Dhatus, 59.) These 
interpolated years, and this occasional sacrifice, refer apparently to the Hindu notion that this 
Purusha, or a Purusha, is reproduced after every Maha Pralaya, or complete extinction of all things 
save God alone (confer p. 88). The more important victims immolated, whose flesh was sacred, and an 
eucharist, were all representatives of the Gods, to whom they were devoted. " Mataban la imagen 
del sol y de la luna que eran dos hombres aderecados, con los ornamentos de estos dioses." — Id. 148. 
" Otro templo dedicado a Tochinico y sacrifaban, un hombre que representaban su imagen y figura." 
— Ibid. " Un mancebo, que representaba la imagen de Dios Tezcallipoco, mui gentil hombre el mas 
hermoso, que hallaban de los cautivos al qual regalaban y trataban con mucho cuidado por todo el 
tiempo de el ano ; tenia los cabellos largos tras la cinta veinte dias antes que llegar se esta Fiesta, 
dabanle a este moco quatro Doncellas hermosas. * Al cu de este Dios Tezcatlipoca, llamado 

Tlacuchcalco, quebrando una de las flautas con que aquellos Dios avia lailido y solacado * * 
Salian tras el, los cinco ministros del sacrificio y hechando lo sobre la piedra, llegabo el summo 



251 



from 3TT Aa, prep, to, at, as far as (implying allied to, or of the nature of, or analo- 
gous to, reverse of; 3p^Av, from, down from, off, away.— Grammar, 545, 546), and 

sacerdote (conf. n. H, 29) con grande reverencia y abriale el pecho, y sacabe el coracon, y haceria con 
el la ccremonia acostombrada. El cuerpo de este sacrificado no lo hechaban a rodar ; como acostom- 
braban con los demas ; antes, lo tomaban en los bracos, y con mucha sumision, y reverencia lo bajaban 
y en la ultima grada de las del templo, le cortaban la cabeca ; y ensartaban en la percha, que llamaban 
Tzompanth, y el cuerpo quisaban, y repartian entre los senores, y hacian sus combites, teniendo 
aquella came por cosa sagrada, y diviaa"— Torquemada, 2G1. The notion attached to this Deity is 
further explained by Torquemada as implying that he was uncreated and invisible (imperceptible to 
sense), the chief of all their gods and the soul of the world: « Tezcatlipuca, espejo resplandiciente 
increado e invisible, el mas principal de todos los dioses . . . . y decian que era anima del mundo." 
—Torquemada, 2, 38. All the people of this superstition believed in the immortality of the soul • 
the Mexicans supposing that the manner of sacrifice determined the future condition, of which those 
who eat the victims were participators, notions in comparison with which the credulity of the 
African negro, who requested Park, the traveller (as I myself heard him relate), to write upon a 
board with chalk, and then washed it off and drank the water, imagining that he had acquired all 
the virtue of the words, was a rational belief: "Los Otomies, que tienen lenguaje por si, como 
menos pohticos pensaban que con la vida del cuerpo acababa tambien el anima. Mas en general 
los Mexicanos y los demas, que participan su lengua que Hainan Nahuas tenian que dejado el 
cuerpo iban las animas a otra parte, y sefialaban distintos lugares segun las differencias de los 
muertos, y de la mancra en que morian, los heridos de Raie iban a Tlalocan, los que morian en guerra 
iban a la casa del sol, los que morian de enfermidad, andaban aca en la tierra cierto tiempo. 
* Decian que passaban un rio mui ancho, y los passaban un perro vermejo. y alii 

quedaban para siempre, que alude a la laguna estigia y al can cerbero de nuestros antiquos gentiles." 
—Torquemada, 82. These, and the bridge of Sirat, are all the results of the ambiguous imports 
attributable to mystical enigmas and dark sayings of old. The worshiping of the victim before im- 
molation is directed in the Hindu ritual for sanguinary rites and human sacrifice (confer p. 213, 
note), and represented to " be even as the goddess herself." 

In the account of the Jesuit establishment of Paraguay, by Charlevoix, it is stated of the Gua- 
ranis : " Leurs Caciques hereditaires avoient pour cela beaucoup d'autorite' * * * * Leurs 
vassaux devoient cultiver leurs terres, semer et recueillir leurs grains et leur livrer leurs filles, quand 
ils les demandoient. A la raort d'un Cacique, un de ses freres pouvoit epouser la veuve ; la pluralite' 
des femmes nYtoit permise qu'aux seuls Caciques, * * quelque veneration pour les ossemens de 
leurs Jongleurs ; auxquelles ils avoient vu faire choses que leur paroissoient surpasser les forces de la 
nature, ils ne les regardoient pas comme des divinites, le culte qu'ils leur rendoient pas fort different 
de celui que les antics nations rendoient aux idoles, * * n'offroient aucuns sacrifices a Dieu, aucun 
culte regie de religion." Notwithstanding this, however, they seem to have held the doctrine of par- 
ticipation in the felicity of a beatified victim by eating a part of his substance : " Espece de Bapteme 
pas bien cxplique : * * imposition de noms * * on attendoit qu'on eut fait un prisonnier on 
le regaloit bien pendant plusieurs jours, lui donnant a son choix autant des filles ou de femmes qu'il 
en vouloit, on l'egorgeoit avec de grandes formalites ; des qu'il e'toit mort, chacun venoit toucher le 
cadavre de la main, on le frappoit avec un baton, et e'etoit alors, que l'on donnoit un nom a tous 
les enfans qui n'en avoient encore cela fait, on mettoit le corps en pieces, et chaque famille empor- 
toit sa part, la faisoit cuire, et reduisoit la chair en une espece de bouille dont chacun avoit une 

2k2 



252 

root ^T^I Kas, °* which there are two, different in their inflexions, but both signify- 
ing shine. — Dhatus, 27. The intellectual light, cause of percipience, analogous to 
the sunshine, as we speak of the sunshine of the soul. 

cuillerie, les meres memes qui avoient des enfans a la mamelle, leur en mettoient un peu dans la 
bouche." — Charlevoix, 295, 296 ; confer pp. 144, 222, note. These facts correspond in various 
particulars with the manners and customs of the Celts and their serfs (confer p. 221). Strabo men- 
tions, with respect to the Albanians: "Deos colunt Solem (H?uov), Jovem (Ata), Lunam (XeXrjvrjv) 
Artemida, Dianam (2e\?7v?7 idem quod A/OTe/u? Diana commentar. Aristoph., in Pace ; unde SeA,?/vta/co? 
voaos, quern immittere credebatur iracunda Diana (Constantin.) : the arrow of Apollo and Diana, 
and of the Lord God : (confer pp. 28, 40, note) atque hanc quidem praecipue; templum hujus est 
Ibcriaa vicinum, ei praeficitur sacerdos primo secundum regem honore. * * * Horum (sacrorum 
ministrorum) multi divino instinctu correpti vaticinantur : qui vero eorum furore vehementiore 
ao-itatus solus per sylvas vagatur, hunc comprehensum sacerdos sacra vincit catena, et sumptuose 
per ilium alit annum : productus, deinde ad rem sacram Deas faciendam, una cum aliis victis (iepetot?, 
consecrated creatures), mactatur unguentis delibutus (the Messiah of the Jews, or the anointed). 
Sacrificii ritus hie est : quidam sacram tenens hastam, qua fas est homines sacrificandi causa inter- 
ficere, comminus accedens latus hasta trajecti cor ferit, rei hujus non imperitus. Collapso isto, e cada- 
vere divinationes quasdam concipiunt : et cadaver in certum locum deferentes, id lustrandi causa 
universi calcant pedibus." — Strabo, lib. 11, 768; conf. p. 213, n. The use of the spear was resorted 
to by those who made a sacrifice of Christ, and relates to the same notion with the Getic right of 
sending a messenger to Zalmolxis, described by Herodotus, by throwing the victim into the air, and 
receiving him on a spear, their method of doing what is called in Scripture, " Ascendere, facere 
ascensionem," to send a man to heaven by fire. The treading on the body probably was to imply 
that he was the mediator or ladder (Jacob's ladder) by which they were to ascend to heaven (rites 
all referring to Rawan). The feeding sumptuously for a year, also prescribed in some of the Hindu 
rituals, implies the idea of these sensualists of effecting the beatification of the victim by the in- 
dulgence or gratification of every appetite or desire, or the irresistible will influenced by animal 
inclination (voluntas for voluptas). Facts which may serve to show the folly and degradation to 
which mankind may be reduced by substituting symbols for things, the facility which they afford of 
transferring the reverence inspired by truth to the object supposed to represent it, and the multipli- 
citv of import and consequently of error to which such enigmatical ceremonies are subject. In one 
respect the Hebrews, as well as the ignorant Arabians, who adhered to the guidance of their mother- 
wit (whose tenets w ere embodied in the religion of the Koran), have always been right in precept, 
though often deviating from it in practice, — the abjuration of all symbolical representations. When 
however hieroglyphics have been forced upon mankind ; the hieroglyphic which imports industry, 
justice, law, and civil government, and social order, is a better object of respect than that which im- 
ports fraud, violence, the dereliction of every moral obligation, the abnegation of the use of reason 
(which elevates our nature to a perception of that which is divine, and the assurance of immorta- 
lity), and which degrades the condition of man much below the level of the brutes. True religion 
is better than any superstition ; but in superstitions, some are much worse than others. N'Jl Gia, 
Heb., Chald., vallis ; D3n ^ Gi-Hinnom, vel D3H p »J Gi ben Hinnom (the valley of the Chil- 
dren, or race of Hinnom (the root of Benning, the Guinea coast, Gehinnom : confer pp. 234, 72, 
note) : in ea erat locus excelsus aedificatus cui Tophel nomen in quo immolabantur hominum liberi 
idolo Molech, quia Deus Abrahae dixerat, assume nunc, &c. (Genesis, 22, 2), dicitur a HOD Topheh, a 



253 

§ 13. To this they attribute the faculty of communicating sound, an opinion 
manifestly erroneous, if it does not imply its common agency as the cause of sensation, 

D*Dn Tephim tympanis, quia tympana ibi pulsabantur ne parentes clamorem pueri sacrificati 
audirent. ***** Bechai (Levitic. 10) scribit: "Parentes persuasos 

fuisse reliquos libcros hoc sacrificio a morte ereptos iri, seque ita vita futuros prosperrimos " 
(confer 210). Atque hinc postmodum aj)pellatum fuit judicium impiorum, sive locus in quo 
eeternas pocnas impii sustincbunt." — Castel, 538. These evidently refer to the passage to eternity. 
The beating of drums appears to have been universal in all these orgies to drown the cries of the 
victims murdered, or the ravished (confer p. 90) ; but I do not apprehend that this is the root of 
Tophet, of the same import with Nirvana and the ford of Nieban (Nirvan) of the Siamese ; NSD 
Tapha, *£3t9 Taphi, and HQIO Taphab, Heb., extinctus est, natavit, auxit multum, plurimum, magis, 
valde, vehementcr ; Sam. extinctus est; ffl^A: Taphaa, yEth., periit, evanuit, extinctus fuit; '5V£ft't , l 
Taphaatha, perditio, interitus ; lib Tapha, Arab., extinctus fuit, interiit, extincti sunt dies mei 
{Jolt. 17, 1); tjit Taphci, extincta fuit candela, extinxit lucernam ; ^ik* Mataphi, extincta can- 
dela; ja.1 Tapha and Taphi, Syr., clausit, obseravit, conjunctus est, adhaesit. — Castel, 1549, 1550; 
confer note //, p. 29, n. 2 . Tbe Tapasyas or cfT^T ^^""T Tapaswin, who does penance, practises 
austerities, from rfCTH Tapas, religious penance (Gram. 508), are the same with the Maunees, or 
5rJr«rff Sramance, a penitent (Gram. 587), Sramanas ; the same with the mourners, penitents, and 
wearers of the Abulia, and probably those of Utica (vide Malt. Utieq. pp. 174, 180) and Adrumetum, 
or Hadramuth. The Stygian river or flood of time separating this life from eternity. 

" Quo fletu Manes, qua numina voce moveret? 
Ilia quidem Stygia nabat jam frigida cymba." — Gcorg. 4, 505. 
* * * * « Gemuit sub pondere cymba 
Sutilis."—jEn. 6, 413. 
and Horace's 

" Sors exitura et nos in aeternum, 
Exilium impositura cymboa " (confer note B, p. 11), 

all refer to different conceptions of the Withe Swan or the Vahan, vehicle of the Hindus, an epithet 
of fire and of the horse. All these words are from the Sanscrit root cp^" Vah, bear, carry, trans- 
port (Dhatus, 13G); hence ^"JS': Vahah, the arm (Gram. 479) ; Vahan, denoting an animal, the 
horse; ZSf^cf Aswa, or ^[JK Vaha, a horse (Grammar, 582), a wain or waggon, any vehicle or 
means of transport ; Fen, Irish, a wain, a cart, a waggon. Vahan is also an epithet for fire, and 
the origin of all the cremations of utensils and wives and slaves at the funeral of the owner. In 
Moor's Hindu Pantheon (pp. 2G8, 271) Vahni is stated as a synonym for Agni and Marut for 
Vayu (the wind) (confer p. 88). Zs^T^frf ^TlfT Jwalati Vahni, the fire blazes. — Dhatus, 52. 
Agni has been said to mean only the Deity of fire; 3rfj«-r: Agnih, fire (Grammar, 471) (ignis) ; 
q^STtfjFf Pachan-ogni, a cooking fire (ibid.) (a kitchen ingle) ; cftjfT^: Ka-agnih, a little fire 
(Gram., 593) ' cf B and cf V, permute, Bahu, the arm ; it probably is from this root that al-Borac, 
the Vahan of Mahomet, has been formed (conf. pp. 67, 142, 143, 153, n.). The notion is the origin 
of Adra-Malech and Anam-Malech, equivalent to Moloch, according to the Talmud, quidnam sunt 
ista? Mulus est ct Equus. The Anam seems Pehlivi, Hanam, the tail (the hind-er part) ; 3f«T Anu, 
Sans., after, in point of time, place, or relation (Gram. 544), posterior; 11H Heb., Adar; T~W 



254 

affecting the sentient principle in consequence of the impression of the atmospheric 
undulations which transmit sound, on the tympanum of the ear. It is probable, 

Adir, magnificus, validus, amplus; Tltt Eder, magnificentia, it. toga, vestis, propria monachis et 
monialibus, pallium magnificum, quo reges, prophetae et potentiores usi sunt, vestis pilosa ex 
Babylonia (Castel, 47 ; confer p. 215, 130, note), denoting the superior and inferior (confer note E, 
p. 19) ; Mole, Irish, fire. — O'Brien. The horse's head at Carthage denotes the same thing, represented 
on several Carthaginian coins. 

" Lucus in urbe fuit media, lsetissimus umbrae, 
***** Quod regia Juno 
Monstrarat, caput acris equi : 

********* 

Hie templum Junoni ingens Sidonia Dido 
Condebat."— Mn. 1, 441 ; confer pp. 230, 231. 

"The chariot of fire, and the horses of fire, by which Elijah went up by a whirlwind to heaven." — 
2 Kings, 2, 11. Notamanus describes the Stream, which divides this world from the other, as an 
immense chasm, over which extends the bridge of Sirat, sharper than the edge of a sword. — Seir 
Mutaquerin, 2, 277- Mankind ought duly to appreciate the magnitude, of the redemption accom- 
plished for them by Christ, and beware how they repudiate the infinite benefits it has produced 
even in this world (confer p. 199, note), by again placing upon their own necks the bondage to the 
powers of wickedness and the burthens they imposed. He, in compliance with the necessity re- 
sulting from the abominable superstitions of the age in which he lived, which had subjugated the 
minds of mankind to the rules which they imposed, sacrificed himself to suppress them, and substi- 
tuted the fruits of the earth, bread and wine as his body, for the real blood and flesh, the Eucharist 
of previous victims, assuring the world they would be more effectual : " For the bread of God is he 
(that) which cometh down from heaven, and giveth life unto the world. Moses gave you not that 
bread ; but my Father giveth you the true bread from heaven (truth). I am the bread of life : he that 
cometh to me shall never hunger ; and he that believeth on me shall never thirst " {John, 6, 33) ; 
i. e. those who, by faith in the justice of God, act right, and attain immortal felicity, will possess an 
immaterial frame, whose substance does not require to be sustained or renewed by material food. 
Faith in the justice of God is, in fact, a principle independent of its demonstrative evidence by 
reason, instinctive like our involuntary reliance on the permanence and immutability of the laws of 
nature, a doctrine maintained by the Samaritans. Castel, under the word ps»* Shabak, deseruit, 
quotes a Samaritan passage : " Ob quamcunque rem tu in Deo confidis, non deserit locum suum, 
quod semper consuevit facere, praestabit constanter." — Castel, 3681. The truth was in the world, 
though the world knew it not. Those who have quitted this life are beyond the reach of human 
power, either to benefit or to injure; but mankind, for their own sakes, and those who profess Chris- 
tianity in particular, ought to show their reverence, by the endeavour to prevent this great effort to 
vanquish the powers of wickedness in the world, from being defeated and subverted, and the human 
species again replunged in the darkness and depravity from which he rescued it. It was in this 
sense he asserted his supremacy, or that he was the King of the Jews, whom he had thus subdued 
according to their own rule. Christ, when questioned by Pilate, "Art thou the King of the Jews?" 
answered, " Sayest thou this of thyself?" and he answered again, "Am I a Jew?" The point at 
issue being, do you mean the words in the sense in which a Roman would understand them, or 
that in which they were understood by the Jews, and explained to the Roman, " My kingdom is 



2o5 

however, that it implies the doctrine which has led to the common opinion of the 
word of God ; viz. the instrumental cause of the fulfilment of his will in the phasno- 

not of this world," and that his authority was the power of truth?— John, 18, 33, &c. Of this 
result the priests were afraid : " When Pilate wrote the title, and put it on the cross, JESUS OF 
NAZARETH KING OF THE JEWS. Then said the chief priests of the Jews to Pilate, 
Write not, the King of the Jews ; but that he said, I am the King of the Jews. Pilate answered 
What I have written I have written."— John, 1 9, 19. The Christians have most absurdly, in almost 
all cases, followed the Rabbinical exposition of mystical imports, who have followed the Pharisees 
and Sadducecs as their authorities, Christianity and Israelitism being directly opposed; and the 
import of these enigmatical expressions, very differently stated by the other Eastern authorities 
and the mistaken exposition of the Rabbins in many instances still more apparent, from the hiero- 
glyphical purports of the objects which words denote. Those who maintain the doctrine of the real 
presence, and that the sacraments are actually converted into the flesh and blood of Christ, would 
do well to reflect how nearly they approach to those brutal superstitions which it was the object of 
the sacrifice of Christ to abolish for ever, together with all the abominations with which they were 
connected. " He took Bread and brake it. This is my body. This do in remembrance of me. 
This cup is the New Testament in my blood." |^Zu, Diathika, Syr.; Aia6 V Kn, Gr., testamentum, 
Foedus, pactum, implying the covenant, on the part of such mystics, to obey the will of those 
who accomplished this sacrifice. The cup to his own immolation : " Take away this cup from me " 
{Mark, 14, 36), alluding to the golden bowl as the material body, and the blood, according to the 
Jewish notion, as the life (the life blood) : "Thou blind Pharisee, cleanse first that which is within 
the cup and platter (cover), that the outside of them may be clean also."— Matth. 23, 26. These refer 
to very ancient rites of human sacrifice. In one of the Mexican festivals, a victim was baked with 
meal, and the blood of those sacrificed, and the baked image devoutly eaten ; Aifrion, Irish, the un- 
bloody sacrifice of the Mass.— O'Brien. The terms Augustus and Sebastus, venerandus (confer 
p. 22G, Quot. Virg.), seem both derived from the same superstition. The common representa- 
tion of Saint Sebastian, bound to a tree, and transfixed with arrows, refers to the impaling 
stake, or crucifixion, piercing the body: "They shall look on him whom they pierced" (confer 
John, 19, and pp. 210, 213, note, & 225, Strabo): 2e/Sa? to, Greek, cultus, reverentia, adoratio ; 
* * * <r€(3a<; efjbot, depairaia, id est, " Tu cui minimam reverentiam debeo. 

* * * Euripides, et Sophocles, pro re Augusta, lefiao-fxa to, cultus Deo, aut ei qui 
majestatem quandam obtinct exhibitus, veneratio; <xe/3a?, religio, numen, id est, id quod adoramus, et 
summa reverentia venerarnur, quodque majestate praecellit, lefiaa^ara dicuntur, omnia quze vene- 
rantur superstitiosi, ut sunt arae, delubra, stature, simulacra, monumenta." — Constantin. 2, 609. 
This word has been introduced into the more modern Hebrew; 'DDUD Sebasti, al. Shomron, me- 
tropolis Samaria? ; Sanh., Remidbai, Aruc. ^.t^^xw Sebasti, Syr., x\.ugustus, venerandus (Sam-aria 
and Sam-aritan are ancient designations. The account (1 Kings, 16, 24) seems the result of the 
hatred to the Sam-aritans, and the desire to blot out the memory of their elder sister : confer 
1 Kings, 13, 32) ; but the proper etymon of Sebastus seems the Chald. p2D Sebak, pi. i'P-^P 
Sebakin, Sebacrei, candeLx Sebacre, alluding to the extinct lights : " Quarum lumen, licet 100,000 
cereorum de eo accenderentur, idem manet; ita dans eleemosynas de suis facultatibus, de illis irnmi- 
nuit nihil," alluding to the imperishable nature, or light attributed to this principle ; vj^ Sabaka, 
Arab., prospexit, pracvidit, prascepit, pravertit, praedixit, prfecelluit, vicit (Castel, 2459); Avy?), 
radius, splendor; A1777?, perspicuus, dilucidus ; Avya ^ofxat, respicio, intueor, conspicio cum admi- 
ratione, cerno, speculor; Avyafa, apud Euripid. pro eodem, Nazanz; avyacrOrjTi, to rpiaaov </>o>? /cat 



256 

mena dependent on it, as subject to the laws of nature, and of the Greek notion of 
the harmony of the spheres, and the universal unison or consistency and accordance of 

afiepicrror, illustreris trino et indivisibili lumine, idem, ovpavo? kogjiov 6\ov avya^cov Tot? irap 
eauTov KaWeo-i (Constantin. 1, 271) ; Don, Ostia, Basque, Saw-Sebastian (vide p. 130) ; Austu, Ba., 
in cineres redigere, vel redigi, Aust-erri dies cinerum. — Larr. 1, 187- The root of our Ashes and 
Ash-pit (Tophet or Gehinnom). The Latin Hostia and Ustus. ooojejUL Oshem, Coptic, extin- 
guere, the origin of the host, the consecrated or quod reliquum est, as applied to Christ, his bequest, 

THE TRUTH. 

" Saepe in Honore deum medio, stans hostia ad aram. 

5jC 5JC ?|C 5JC ?(» *|5 5JC ?j* 3j. 

Inde neque impositis ardent altaria fibris. 

Hinc laetis vituli vulgo moriuntur in herbis, 

Et dulces animas plena ad praesepia reddunt." — Georg. 3, 486. 

And the Greek Kavarov, quod exuri potest, cremium; KavaK, ustio (Constant. 272); oXoKavarov 
victima quasi, totum combustum, nam olim in sacrificiis deorum exta, arse superimposita flammis 
adolebant. — Constantin. 306. The Christian Sabbath, it is to be observed, is entirely different from 
the Sabbath of the Jews, on which the Lord their God rested from his work in creation, and refers 
entirely to the labourers' day; when they accused the disciples of Christ of plucking the ears of 
corn on the sabbath, he told them, " The sabbath was made for man, not man for the sabbath." — 
Mark, 2, 27. This was one of the accusations against Christ. " The Jews sought to kill him, 
because he had broken the sabbath, and said also that God was his father." — John, 5, 18. The 
Christians entirely changed the day which, with the Jews, was the day of Saturn (confer note E, 
p. 19), to whom all these bloody rites were offered; DID^ Shabuth, Statutum Rabbinicum; 
*NrO&Jf Shabbethai, Saturnus, Planeta qui Sabbatto praeest. — Castel, 3685. These, who took as 
the object of their worship or their God, an absolute power constituted by secret confederation, 
were those who pretended to exercise the malignant influence of Saturn and Mars, Pluto, or Dis 
Muth, or Hell, and reckoned time in reality by the night ; ip ^ Sarak, Samar., texuit ; v/JT ^ 
Sarik, textor. The same word with Scotch Sark, a garment, that which immediately is applied to 
the body ; Eng., a shirt, and the jBerserkr, or sark wearers of the Edda, certainly Africans ; UJ44 1 : 
Ortus, exortus fuit f\ ^JLJ44 > : A-Syraka, oriri fecit, monstravit, videndum dedit. Hence Surgo, 
Assurgere fecit, Latin ; and our word resurrection, insurrection, the primary idea being that of the 
identical immaterial soul, being rendered an object of vision or of sense, no otherwise than as it is 
clothed with the body ; (DUUCf 5 : ^0^1"; Wa-saryka Maalelyta, initium noctium et dierum ; dies 
enim ^Ethiopicus, prout Judaicus, incipit ineunte nocte (Castel, 2626); a distinction characteristic 
of all the Celtic or Pelhivi nations ; the followers originally of Rawan or Orion, or Saturn ; TDD 
Chasil, Orion (inde Casluhim) (confer p. 202, note), hoc nomine appellatus fuit Nimrod (Castel, 
1769); between most of the Hindu Avatars of Vishnu a long period intervenes; that between the 
Dwarf and Rama Jamadagni (the son of the Dwarf), was Rawan. Krishna reckoned an Avatara 
of Vishnu (the guide of Yudisht'her Dhohac who overthrew the empire of Rama or the Kuravas), 
which power of Dohac was subverted by Budd'ha (Noah), the continuation of the power of Rama; as 
Nimrod was of the power of Dhohac : Kus fils Dendan (elephant's tooth), frere du Dhohac: ce Prince 
regna en Afrique et particulierement en Berber, ou Berbera, Zanquebar (confer 86, note) : Feridun 
envoya contre lui Sam Nerimam. — D. Herbelot, 1, 594. This is the Nimrod which name is variously 



257 

design in (lie scheme of providence or divine wisdom. It has given rise to all the 
discissions in all religions, whether the word of God was created or uncreated; and 

derived, but appears to be from the Pehlivi Nemra, i. g. Baber, a tiger. Bafap idem est 6 Apr,?, 
Mars (Constant. 1, 293 ; confer pp. 67, 74, 79, note), Sam Souvar, Sam Pehluwani, dou gihan, heros 
de deux mondes, fit la guerre a Caus fils Dendan (id. 3, 198) : Caus est le meme que Cai Caus 
(I). Herb. 1, 523), Cans en Arabe un arc (D. Herb. 1, 524). Caus fils Dendan. Ibid.— Vol. 3, 33. 
He seems to identify Nemrod, Zohac et Cai Caus, which, according to the Arabians, is from'Ne- 
Munl, celui qui ne meurt point.— Ibid. The living or Lord God, who says, "There is no God 
with me, and lifts up his hand to heaven, and says, I live for ever; who set his bow in the clouds." 
—Deuteron. 32, 40. Saturn Roi du terns. Strabo distinctly states this as the Ethiopian religion : 
" Deum putant alterum immortalem, qui rerum omnium causa sit, alterum mortalem, qui nomine 
careat (the hidden ones), et non sit cognitu facilis ; plerumque autem eos a quibus beneficium acce- 
perunt et regios, pro diis habent. * * * Antiquitus Meroe (ev 8e t V Mepor,), summa potestas 
fuit penes sacerdotes, tantaque auctoritas, ut nonnunquam misso nuntio morti regi imperarent, et 
ei alium sufficirent. Postmodo rex quidam consuetudinem hanc abolevit, cum manu armata in 
fanum irruens, ubi aureum sacellum erat, et Sacerdotes omnes jugulans."— Strabo, 1179. The tenets 
are nearly those maintained by most of the Jainas, the obligations imposed originally on the kings, 
that of the Israelites of « dying, according to the word of the Lord," and in multiplied instances 
exemplified by the Batenite or Ishmaelite devotees. This is properly Rex, Israel, the Pro Deus. 
These very erroneous inferences deduced from this principle of the Aakasa— which savour strongly of 
Paul's Greek and Tarsensian learning and Rabbinical traditions, were applied to Christ (confer Se- 
cundus Zeus, p. 62, note) : " Rex Israel, alter Deitatem, Fil. Dei vivi h. e. Deus, ex Deo (confer 
John, 1,47,49; Matth. 16, 1G). This was the character in both cases attributed to him by an 
Israelite, and by Simon Peter, " who desired Christ to depart from him; for he was a sinful man" 
(Luke, 5, 8), that is, a man ot the sinful world or the tavern. Caus, or Kus Fil. Dendan is allied to the 
connexion which I before alluded to, between Ethiopia Yemen and the countries on the banks of 
the Indus (confer pp. 108, 119) ; cfi^r Kunja, a tooth ; ^?3fX Kun J ara > and f%?UT Sind'hura, 
an elephant, from Kunja and f%?y Sind'hu, the Sea.— Gram. 534. A very large tusk of an ele- 
phant, still standing on the ruins of the ancient Patala, is mentioned by one of the early travellers. 
The elephant's tooth (confer p. 94, n.) denotes the greatest of all tusks, or devourers, or dilaniatores • 
yi Nib, Ileb., dens molaris; <_-<U Nabon, Arab., dens acutus caninus, hinc princeps populi, familiar 
caput.— Caste/, 2297- " A generation whose teeth swords, and jaw-teeth knives, to devour the poor 
from off the earth, and the needy from men." — Prov. 30, 14. (Scotch Neb, for the beak of a bird; 
Nib, Eng., a point, sharp, extremity, Nib of a pen, to Nib, to Nab; confer Malt. Nefet. p. IJ3.) 
Rudbeck has remarked what is certain, that tooth (Tan) is constantly used in the Northern Fable for 
sword and warrior, and hence Tan Fee, for land held by military tenure, his Tan Fee, the hire of 
his teeth. Hence the Scotch clan of Camp-bells, from Kemp, a warrior (vide note C, p. 12); and 
beuil Gael ; Beal and Bil, Irish ; Bill, Welsh, mouth ; Bill, Eng., mouth of a bird, syn. neb ; errone- 
ously, I apprehend, referred to Cam, curvature, and rendered a wry mouth (confer p. 26, note). 
The purpose of revenges of " Preparing slaughter for his children for the iniquity of their fathers," 
and preventing any race or condition of mankind from " filling the face of the earth with cities or 
possessing the land" (Isaiah, 14, 21), that is, holding by rightful or lawful acquisition, "And the 
sweeping it with the besom of destruction " (v. 23). "This is the purpose which is purposed upon 
the whole earth; and this is the hand which is stretched out upon all nations" (v. 2G). A resolu- 

2l 



258 

among those who maintain the idea of the sleep of death, and the resuscitation of the 
matter of the body, of the breaking- of this slumber by the sounding of the trumpet, as 

don, it appears, taken the year that king Ahaz died B.C. 726 (confer 191, note; and date of Rome 
and Carthage and Pictish power p. 220, note). This purpose has hitherto been prevented by the 
authority given to law and civil government by the prevalence of Christianity. Castel states, under 
the word W"l Rumi. Roma, sc. D"Ttf Edom (confer p. 232), a temporali prosperitate nomen habet; 
DID (Fars) Persia, aliquando Cush, vel D~TK Edom, ejus vastationem jud^ei s^epe in libris 
suis ominantur. — Castel, 3550; (confer pp. 70, 82, 97, 124, 190, 191, note). These were all the 
people who maintained what was in subsequent times called the Jus Romanum, identified in the 
Scotch acceptation of the term as a code of jurisprudence with " the law of nature and of 
nations" (the Aam or Aami: confer p. 162, note; note C, p. 14), the law of the Amalekites. The 
proper English and Scotch law is this original law, tinctured with the Cimbric code, as extant in 
the Welsh law. The ancient Arcana Sacra, of different races of mankind, have left embers behind 
them in these secret conventicles, all confounded under the head of Mason Lodges, or meetings of 
particular trades ; and by blowing these embers into a flame, the Lord God and the Israelites have 
in all times and countries kindled the fire of destruction ; the purpose of the ancient Germans, 
who are the Picts by race, the same with the Ambichts or the Equites of the Gauls (Strabo, 443 ; 
confer 218, note), and those Abd or devoted to the Sigambri by condition. These people abjured 
all private right of property in the soil, and reduced the lands possessed by others to a waste. 
Strabo says of the Galats (the people inhabiting between the Seine and the Loire, in which country 
the Pith or Peth or Pecht in Am-bicht, seems to survive in Pithiviers, and Patay in Orleanais 
(Pycht, Scotch, settled {Jamie son), from which has come the word Patois, for provincial dialect) : 
6 vvv TaWucov Te kcu YaWariKov koXovulv, which is now called Gallic and Gallatic, natio bellicosa 
et ferox, et ad pugnam prompta, caeterum ingenio simplici ac nulla malignitate devincto * * * 
iidem facile persuaderi sibi sinunt ut utiliora amplectantur, itaque disciplinae etiam et Uteris se de- 
derunt. Violentiam partim a corporum mole habent, partim a multitudine, ac facile coeunt magno 
numero ob simplicitatem ac libertatem, semper indignationem suscipientes pro vicinis injuria se 
affectos putantibus. — Strabo, 299. Still the spirit, of an English mob, and the retention of that 
necessary social principle, which renders injustice to one the injury of all, a maxim which with all 
their other perversions, those who call themselves Legion when any of their members are what they 
call attacked, that is attempted to be brought to justice in a court of law, apply to themselves 
(confer p. 135, note, & 193, text). With this race he seems correctly to identify the Germans : 
Sto Zucaia fJLOL Sokovgl Yco/xaioi tovto auTot? Oeadai rovvo/xa (rovve/ca) a>? av yvnaiovs TaXaTas 
(ppa^eiv ^ouXo/xevoi, yvrjcrioL yap ql Tepixavou Kara rrjv Ycofjuaicov StaXetcTov. With justice the Romans 
appear to me to have adopted for them this appellation (Germans), because as intending to signify 
that they are genuine Galats, for genuine is in the language of the Romans expressed German 
(Strabo, 414 ; confer pp. 20, 188, n. ; note C, p. 12) ; the same analogy holds in Spanish : Germano 
lo mismo, que genuino, germar, dizan en el pais de el Bascuence, por lo mismo que yermar (Larr. 
1, 395), Yermar, despoblarse, desolare, vastare [Larr. 2, 383) ; Gerigonza, Germania, lenguage de 
gitanos, Rufianes.— Id. 1, 395 ; confer pp. 22, 92, note. These facts contribute to show, that the 
Celts were the Soudan or Southerns (confer p. 72, note) ; and the white race those driven North : 
" Ephorus KeXTCKrjv ingenti facit magnitudine usque ad Gades. * * * * 

Aitque Graecorum studiosam esse gentem" (Strabo, 304) : lisdem de causis migrationes etiam faci- 
lius iis (Germanis) acciderunt, cum gregatim ac ex omni collecto multitudine exercitu, ferrentur, imo 



259 

Mahomet states the dogma: " His word is the truth, and his will be the kingdom on 
the day, whereon the trumpet shall be sounded. ' — Koran, cap. 6, 1, p. 156. We shall 

potius cum omni familia migrarent, quoties ab aliis validioribus pellebantur {Strabo, 299): Com- 
mune omnium est qui istis in locis degunt, facilis, expedita soli mutatio ob tenuitatem victus, et quod 
neque fructus recondunt, sed in casis habitabant structura in unum diem constantibus, cibus ei a 
pecore plurimus, ut et nomadibus, quorum etiam imitatione rebus suis in currus impositis facile 
cum pecore suo abeunt quo visum fuerit [Strabo, 446) : the EvfiovBopot kuc Aay K oaapyo h the 
Eumou-doroi {genuine yeomen ; confer p. 233, note), and Lang-kosasargoi, nunc quidem hi fuga 
facta omnino in ulteriorcm regionem se conjecerunt. — Strabo, 44G. These words the commentators 
have rendered Hermonduri and Longobardi. The Her-monduri are the Sig-ambri (Her German 
eques, and Mundr, minders, guardians, the Sig Mundr). The Lang-Kosargoi are the Longobardi 
(possibly Irish, Cas, old Irish ; Lat. Ital. Ilisp., Casa, a house {O'Brien, Voc. Cuislean) ; Arg, Irish, 
a champion, white, milk, noble, excellent; Argairim, to keep, to herd; Eargaim, to build) : Apyo? ; 
albus, strenuus, velox, item otiosus, ab opere immunis, incultus, rudis, omnia postponens, rei nulli 
vacans, apyot Q-qpq, otiosa venatio et iners, apyos too oiKodev, domesticarum rerum ncgligens, apyos 
yrj, inculta terra, apyos Xoyo?, inane verbum. These seem all to indicate the Galats or Germans ; 
both in Scotch and Lombard Argy means a dastard, a term probably originally applied as that of 
Socman by the Celts to the Serfs. The term Argives, given by the Latins to the Greeks, indicates 
them to be of the race of the Thats or Serfs : ATroXkoBcapof Be povovs tovs ev ttj SerraXta icd\eicr6cu 
(prjaiv 'VjWtjvck. — Strabo, 8, 568 ; confer pp. 211, 234 & 235, note. Earg, Ang.-Sax., slothful, dull, 
slow ; Barbaris Arga, Somner. O'Brien ( Voc. Cuislean) remarks, " The old Britons were so far from 
being ignorant of the art of building stone work, that \\ hen Ninian converted the Southern Picts, they 
built his church of stone and lime mortar, and called it Candida Casa, or White house " ; Eamainse, 
wisdom ; Eamain, double, Irish, Eamnan, the principal regal house of the Ruderician kings of Ulster 
{O'Brien) ; both the Lombards and these yeo-mcn were Picts. On comparing the Lombard names 
in Paul the Deacon, with the Pictish names in the list in Jamieson's Dictionary, every one of them 
appears to be Pictish. The method adopted by commentators and editors of the classics, of accom- 
modating the names in different ancient authors to a common reading, is an effectual means of 
destroying useful evidence. The state of the inhabitants of this country, as described bv the 
ancient writers, was evidently the result of the universal resolution of this race, to reduce themselves 
to the necssaries of life, rather than labour by compulsion : " Urbium loco ipsis sunt nemora ; 
arboribus enim dejectis ubi amplum circulum sepierunt, ipsi casas ibidem sibi ponunt, et pecori 
Btabula condunt, ad usum quidem non longi temporis {Strabo, 306) : frumentum, quia soles non 
habeant puros, coinportatis magnas in domos spicis contundi" {Strabo, 308), referring to the thrash- 
ing the grain in a ban/. The Lombards introduced their own architecture into Italy. These people, 
who were well-disposed, and readily addicted themselves to the arts of life and the pursuit of knowledge, 
would not, however, endure the oppressions to which the subversion of the principles of justice, 
under the empire, exposed them ; and were really the races which overthrew the power of Rome, 
and transferred the seat of empire to Constantinople, asserting after a long period of subjugation to 
the Jacobites, the authority of the right of Edom. Confer Gen. 27, 36, where the word Jacob is 
rendered a supplanter (irrisor), and Gen. 36, 19, 43. The Scotch Picts denied altogether that they 
were of the race of Adam, the Lord God. The Scotch (Scoticas gentes) mentioned by Claudian, 
an Alexandrian, in the 5th century, are mentioned by Porphyry, a Tyrian, who died a.d. 304, and 
entirely repudiated the Law of Moses, but seem readily to have embraced the religion of Christ, as 
they themselves understood it. I take the opportunity of remarking the inaccuracy of the modern 

2l2 



260 

not, however, by death, lose our consciousness of personal identity, for were that to 
cease, the immortality of the soul would be nearly of the same consequence as whether 
the matter of our old garments was to be made into white paper or brown. Such trans- 
innovation in the name for the Scotch, Scottish. The correctness of the old word appears from the 
English and Scotch word Scotch-man, and is analogous to French and Dutch. Scottish is not only 
not the word, hut a word denoting, according to the idiom of both languages, a different import, viz. 
approaching in nature to a Scot ; a goodish horse, a littlish man, &c. ; the Swinish multitude, as 
they were denominated by the Celts. These Gothic or Gentile nations everywhere introduced their 
traditionary or customary law, combining it with the Jus Romanum. This word is allied to Sans. 
TppfTj Gotrah, names of families {Grammar, 595 ; confer p. 219, note) : (" Gentiles sunt qui inter 
se eodem sunt nomine," &c. p. 116) ; 3TT^T Gotra, Sans., a herd of cattle. — Grammar, 598. They 
ought to be on their guard, that they are not rendered again the instruments of their own destruc- 
tion, and supplanted once more in all their just and rightful property by the Israelite arts of 
wickedness and fraud. These pretexts of the vengeance, which it was the object of the rule of such 
confederations to effect, has always been the means of exciting them to action. In the Seir Muta- 
querin (p. 425) it is observed, with respect to the Batenite influence (that of the Rosheniah or 
Illuminati sect) which destroyed the Mogul empire : " The world is undone by men of the world ; 
the pretence is Siavush and Afrasiab," alluding to bloody wars of fabulous history (confer p. 41, 
note). In the course of the sanguinary scenes of the French revolution, the cry was heard 
" Pour venger Molay " (the grand Master of the Templars), and the purpose professed to avenge 
the Jesuits, and also the tortures inflicted on Ravillac, supposed to have been a tool of the 
Italians and Jesuits (see the account in Sully). The great means of action being, by render- 
ing the spoil of those who possess the object of those who have nothing; to which end the 
increase of the amount of suffering, and the number of the sufferers, and the extravagance of 
unmerited wealth, are the principal means : " That the first born of the poor shall feed, and the 
needy lie down in safety (impunity from the law) : and he shall kill the remnant." — Isaiah, 14, 
30. The Hebrew of the first verse of Psalm 94 is : " O Lord God of revenges," and these 
manifold desolations that have afflicted the earth are among his glorious and wondrous works. To 
attempt to redress the wrongs of the dead, by afflicting the living, who never could have injured 
or intended to injure them, is preposterous folly as well as wickedness. It is the business of man- 
kind to look forward for objects, and backward only for experience, and to learn the lessons that 
time has recorded, as a warning to the species to put their trust in the truth of God alone, and to do 
his will, as manifest to reason. What are termed in Eastern phraseology, the signs of God, are the 
declaration of the thing as it is. The worst and the most fallacious of all expedients, however, for 
the relief of the poor, is the destruction of the rich and of their possessions. This is realizing the 
fable of the man who killed his goose who daily laid a golden egg, that he might possess himself at 
once of all her wealth. This may reduce a flourishing country to a wilderness, but will not per- 
manently confer riches ; that is, the power of production, industry and skill directed by knowledge 
and the tastes and the wants of the fastidious, the refined and the opulent, those who can appre- 
ciate excellence, and are able and willing to pay for improvement. It has been stated in an 
account of the Life of the late M. De Gerando (p. 62) : " II remarque judicieusement qiCil n'y a 
point d'ind/gents parmi les sauvages" (words printed in italics in the original). It would be rather 
more just to say, that there is nothing but indigence among savages, and the worst of all indigence, 
poverty of intellect. The passions, and faculties, active motives, and active powers of man, are in 



261 

mutation of form is proper to matter only, and we see in this principle the imperish- 
able source of our conscious identity whether in unison with the body or after its 

all cases alike, and their operation is not ameliorated by ignorance, idleness, or pursuits reducing 
the functions of reason to an equality with the instinctive sagacity by which the lower animals 
satisfy the cravings of nature, nor the passions mitigated or elevated in their objects by ferocity, 
cruelty, and the limitation of enjoyment to the gratification of sensual appetites, and a total inca- 
pacity to conceive the adaptation of our condition to all the nobler attributes of our nature. With 
all the imperfections in our method of education, and the defects of our social system as regards the 
lower orders, the member of a free and civilized community acquires an expansion of idea and of 
mind, entirely inconceivable to the most sagacious savage, or even to the members of communities 
comparatively humanized. The objects familiar to the mind of one of the common people in such 
a country as this or France, give him a sufficient proof of what the human intellect is capable of 
effecting, teach him insensibly the method of combining means to accomplish ends, and inspire 
him with a self-confidence and a resolution of character which give effect to natural capacity and 
habits of observation and of judgement, which qualify him for the active business of life in many 
important cases. No description of savages could have produced such men as emerged from the lower 
orders of society and the ranks of the French army in the course of the wars of the revolution. Cortes 
had some education. Pizarro could neither read nor write, yet both with a handful of troops sub- 
dued powerful kingdoms of savages or half-civilized races; and there is hardly an instance in the 
history of the intercourse of Europe with the East, in which men of the most limited pretensions 
to instruction have not proved an overmatch both in the cabinet and the field for the wisest coun- 
sellors and the most skilful commanders which could be opposed to them. 

The Jews who were not of the sect of the Sadducces, and believed in a life to come, conceived 
the individual principle to be a substance allied to the Nafash, also, according to them, a sensible 
breathing ; PjUH HIN ££>£)] rTHNBP Sharuth Nafash Ahhar Heguf, remanentia anima3 post corpus 
(Castel, 3670); and supposing the actual resuscitation of the elements or earth of the body to be es- 
sential to the restoration to life and percipiencc, or the revivification of the individual, they considered 
this only attainable in the land of Israel, and that in the meantime this relic performed what they 
called revolutio mortuorum, or revolutio cavernarum : " Credunt nam Juda?i extra terrain Israel se- 
pultos: in rcsurrectione per cavernas terra: revolutum iri donee in terrain Israel perveniunt, ibique 
(nee alibi praeterea) reviviscant, quo respicit Chald." (Caut. 8, 5 ; Castel, 545). What of true religion 
the Hebrews retained was by the tradition of the faith of their forefathers anterior to the age of Moses. 
All these Israelite superstitions arose from the substitution of the worship of Fortune, that is Saturn, 
%/wo?, time distinguished from eternity, the dispensers of the good things of this world for that of 
the eternal, or the Lord God, for God and the truth. Castel quotes a passage : — "Si lectulus For- 
tune est, quomodo sunt ipsi laqueoli?" On which he remarks: — " Solebant veteres Fortune bona? 
mensam in domo pcrpctuam sternere cum culcitra (pulvinar) (confer pp. 113, 134, n.) juxta parata 
"IJl Gad,turma (id. Legio), prosperitas, felicitas). Hasc laqueolis ligata a terra nonnihil elevata erat, et 
suspensa, ne a terra corrumperetur." This refers to the Jewish and Arabic pip Korban, oblatio. 
Judasis, Germanis, Gallis autem aliisque, sunt cantiones rythmicas quas in sabbatho in synagoo-is can- 
tillant.— Castel, 3435 ; confer p. 217, note. "TJ Gad and NT3 Gada, Chaid., sidus faustum, fortuna 
bona, Dea fortuna:, et prosperitas, hinc antiquitus lectum splendidum singuli in aedibus suis stratum 
habebant ; lectus bona; fortunse vocabatur, Gad Fortuna in genere. — Castel, 4S1. j r . Gada, Syr., 
fortuna; L. rv ^Gadia, fortunatus, prosperus, Capricornus in Zodiaco (confer p. 76, note). The Rabi- 
nical mark for the planet Saturn is £J> Schin, the Tri Sala of Siva (confer p. 213, n.). By devotion he 



262 

separation ; the continuance of identical existence, and the perception of it, being- 
evidently essential to our nature as the object of Divine justice. 

knows sifcJTT' Sankaraft (Siva) {Gram. 644): Sankara full of happiness; STpr^TTJ Santyah, ibid. 
sanctification, beatification, or canonized saints; Seanta, Irish, blessed {O'Brien); confer pp. 312, 
313, .315, n. ; note H, p. 29, n. 2 ) ; ra" Kha, Sans., as a word meaning the air (Gr., 534), as a particle 
prefixed to ; 5J5f Sam, quiet, makes S[[5^": Sank'hah, the trumpet shell (Gr. 486) ; cfj; Kah, Sans., 
the soul [Gram. 613). The same analogy apparently common to almost all languages ; Ylvev^a 
spiritus, halitus; 111"! Ruhh, Heb., Chald., Syr., ventus, aura, spiritus, halitus, anima, mens, co- 
gitatio, respiratio. — Castel, 3544. 71D Mazul, Chald., influentia coelestis, sidus, astrum, usurpatur, 
pro fortuna, felicitate, prosperitate, fato, providentia ; genius, Sanh., pi. ^ 7TD Mazlin ; aliis, OHt£J 
Shedim, appellantur (vide pp. 37, 38, 39, note) : relictae sunt omnes gentes traditae in manus 70 
geniorum DHJt^ Shedim ; observant Hebraei, versum hunc et duos seqq. 72 literas continere singu- 
los, non sine mysterio. — Castel, 2260. These are the Legion ; the 70 and 72 denotes the number 
of the synagogue with and without the two presidents (the president and notary, or chancellor) ; 
these were originally delegates from all the countries of the world, of which they reckoned 70. 
'•And there were dwelling at Jerusalem Jews (j* r aovi. Jahudia), out of every nation under heaven/ 5 
— Acts, 2, 5 ; confer Esther, 3, 10, and Targ. According to the Jews, those born under Mars are 
fortunate, those under Saturn unfortunate ; these representing, in fact, the same power that is For- 
tune in genere (confer p. 74, text ; p. 76, note). The same idea generally attaches to this planet ; 

• • • 

STTc^I Mangalah, Sans. Planet Mars, JTjJfrJ Mangalan, prosperity, happiness (Gr. 487). The 
extensive influence of these Batenite militants appears from Ammianus : — "* * * Batne magne, 
promiscuae fortunae convenit multitudo ad commercanda quae Indi, mittunt et Seres." — Ammian. 
That God has abandoned mankind to the dominion of 70 Genii or Shiddim is blasphemous non- 
sense. God has entrusted the conduct of human affairs to the light of human reason, and the di- 
recting influence of the moral sense, and the social principles which belong to man as a rational 
being ; let him beware how he delivers himself or attempts to deliver his fellow creatures or fellow 
citizens into the dominion of such powers of wickedness. The Amalekites are the people derived 
from the women (confer pp. 75, 162, 172, note) ; Christ was the son of the woman or virgin, and 
the artificer or carpenter : these are the same with the Guim, the Gentiles ; UV Aam, populus ; jicX 
Aamah, Syr., gentiles, ethnici ; „ic^ -^ Bar Aami, cognatus meus, popularis meus ; ^^av, Aamon, 
gentilitius, popularis. — Castel, 2786. Amalek is a compound of this word, and A,T* -Liky, ^Eth., 
doctor, magister, the word in the ^Ethiopian version for master (Matth. 22, 24), applied to Christ 
by " the Sadducees, who say there is no resurrection " (guide, director, pilot) ; (\^>; ftfift; Liky 
Papasy, Patriarcha Alexandrinus, Eeclesiae iEthiopicae primas (confer p. 213, note) ; (\$> : fty^C: 
Liky Hhamary, nauclerus (confer pp. 202, 203, note) ; A,^?^: Likinathy, princeps ordinum, 
angelorum (confer note H, p. 29, n. 2 ), Interpretes Gr. sic appellantur; (\$>\ rhTHl Liky Hhyzyby, 
seniores populi (Castel, 1880); rh|-j fl: Hhazaby ; Ar. <_w;*. Hhasbon, existimavit, operatus est; 
nYrl-fl Hhyzyby, gens, populus, natio, gentiles. — Rom. 3, 29. The cities of Heshbon (Num. 21, 25) 
allied to Husman, Lapland (confer p. 211, note). Hp7 Lakah, nnp''l Likkhat, f. Heb., doctrina 
(confer p. 1 92), sic cum Judaeis Christiani (ut solent) Lexicographi. Aliter LXX., et cum iis orientales 
interpp. ad unum omnes, Senectus. — Castel, 1960. These were the people who thought for 
themselves and repudiated the dictatorial authority of the Lord, and were governed by a senate or 
assembly of elders chosen by the people and a king, the chief magistrate or hand of the people 
(confer p. 181, note, Sean; and p. 218, note, Cinnim and Bacn,A.eu<?) ; such was the government 



203 



§ 14. This principle it is manifest is no less the instrumental cause of imagination or 
conception, and of reminiscence, than it is of the sensations and perceptions incident 



on 



established by the alliance of the Hebrews with Hiram. « The old men that stood before Solom 
told Rehoboam, if thou wilt be a servant (Aabd) to this people, and wilt serve them, then they will 
be thy servants for ever; upon which the (Israelites) Hebrews, the cultivators departed unto their 

tents ; but the children of Israel which dwelt in the cities, Rehoboam reigned over them." 1 Kings 

12,17. " Rut the cause of the king's not hearkening to the people was from the Lord " (Ibid. v. 15) • 
the young men that were grown up with him being probably the tools, who, " a primo adolescentia 
Bermone fautorum," were employed to fashion him for this purpose (confer p. 227, note). 'WOEV 
Aamanual, sic retinetur ab omnibus interpp. Or. et Graec. estque nomen rei, non persona?; 2. Nom. 
CLAiussiM. i'okt/K (Caste/, 278G), explained in our version {Matth. 1, 23) "God with us-" in the 
Syrian : " Nobiscum testis deus noster :" by what means this import is deducible from the word does 
not appear. Isaiah, 7, 14 describes it as the son of the virgin ; and the stretching out of the wings of 
the king of Assyria, c. 8, 7, evidently relates to the Nesr or Nosher (confer p. 201, n.j: it possibly may 
refer to the Hindu legend of this Adhyan Aatman, which they describe as Purusha, a spirit embodied 
in the Aakasa, and as " twined and wove," and as the cause of intellectual vision, the source of inspi- 
ration, whence its attribution to the poets, the wrapt spirit, -fti^v Aami and =tb3A Aameh, Samar. 
vidit, ex. tectus est nihilo et sine aspectu retectus (Caste/, 2792) ; Wqj Nul, afflictus, textus est • 
Waj Nuil, textrina, textnra, tela.— Caste/, 2246. The ^Ethiopians describe the incarnation of Christ 
by Mary as the act of weaving. Caste', under the ./Ethiopian word {^fo^ Myhhynv, panicula, 
radius fcxtorius, the weaver's shuttle, quotes from an ./Ethiopian Missal, what he terms, "Accura- 
tissima comparatio incarnationis Christi, "'0 Virgo, O plena laudis ! cui qua similitudine te compa- 
rabo? tcxtorium es, ex te enim induit Immanuel induitionem carnis ineffabilem. Stamen ejus con- 
ficit (Deus) ex corporc Primcevi Adarni, et subtegmen (ejus fecit) corpus tuum. Pecten ejus est ver- 
bum, panicula autem ejus obumbratio Dei altissimi supra ilium, textor ejus Spiritus Sanctus est.'" 
— Cas/el, 20.32. It would appear that the truth had been entirely transmitted by this teaching of 
the women ; the arts of sophistry or the pretenders to knowledge in confusing their religion, in- 
culcating error, and disseminating prejudices, pernicious customs, and weakening the natural hold 
of virtue on the mind, having been at all times a much greater obstacle to the cultivation of reason 
and the perception of truth than natural incapacity, or the want of instruction; and hence the 
universal belief among the people that the truth would come by the women. Paul takes this cha- 
racter upon himself: "God who separated me from my mother's womb, to reveal his son in me."— 
Gala/iaiis, 1, 15. The Syrians evidently attribute the nature of the angelic powers to this Akasa; 
l*o.\ta Malachuia, corpus simplex, et rationale operans absque organo ; per (>sa Goshama; intel- 
Iigit ejus modi substantiam, qua distinguitur a Deo, quag non tam pura est atque immateriata.— 
Cas/el, 1846. The ancient writers in many passages evince some obscure recognition of this prin- 
ciple. Lucan says of the Druids: — 

* * " Vobis auctoribus, umbrae 
Non tacitas Erebi sedes, Ditisque profundi 
Pallida regna petunt : regit idem spiritus artus 
Orbe alio : longas, canitis si cognita, vitae 
Mors media est." 

" Anna procul, currusque virum miratur inanes. 
Stant terra defixaj hastre, passimque soluti 



264 

on the impressions of sense, the structure of the bodily frame acting- upon it, supplying 
only the occasions, or limits, or laws, which define the nature of our present faculties. 
It probably will retain the indelible traces of all the good and evil of our lives, and has 
no doubt given rise to the enigma or allegory of the book of life, and of the record of 
human thoughts and actions. 

§ 15. Such an entity or immaterial substance divisible, and appearing certainly 
capable of occupying- space to the exclusion of its own parts, would unquestionably 
afford the means of realizing to beings, provided with a bodily frame of this descrip- 
tion, all the phaenomena which the material frame of this world affords. All that we 
know or can know of the substance of matter is, that it resists, in its different forms in 
different degrees, the active force which we can impart to the body, or employ agents 
or instruments to exert, and though it is certainly not subject to the law of gravitation 
or the laws of motion consequent on the results of mechanical impulse or gravitating- 
substance. There may be, and obviously are, many other affinities, independent of 
those which are exhibited by any of the laws of attraction, cohesive or elective, which 
the particles of matter exhibit; such, for example, as the causes which produce in 
sensible objects the effects of increased intensity or accumulation of quantity in caloric 
or the principle of heat, in light which, concentrated by the most powerful instru- 
ments, does not affect the most delicate scales ; a circumstance which, with the velocity 
with which it is transmitted, and the consequent momentum it would receive, would be 
impossible were it any form of matter or gravitating substance ; in magnetic influence 
or galvanism or electricity, which, though causes of attraction and repulsion between 
material substances, do not in any degree affect the weight of the bodies in which 
they are present. It is evident, therefore, that the Akasa, consistently with the ana- 
logy of nature as matter of observation in sensible phaenomena, may be subject to 
combinations and diversities such as those that affect matter, though dependent 
entirely on different laws and other causes. These parts of this principle susceptible 
of division, and occupying space to the exclusion of each other, are probably a different 
modification or form of its existence from that in which it pervades all material sub- 
stance and all space. 

Per campos pascuntur equi ; quae gratia currum 

Armorumque fuit vivis, * * * * 

* * eadem sequitur tellure repostos." — JEn. 6, 651. 

" Munire sibi viara in coelum." — Cicero. 

I have extended this note to matter not immediately illustrative of the ideas directly derived from 
the recognition of this immaterial substance, from a desire, before I conclude these pages, to avail 
myself of the opportunity to notice results arising from those very ancient and very general perver- 
sions of this truth which have often overwhelmed the species with calamity, and against which man- 
kind cannot be too much on their guard. It has been said that to trace an error to its source is to 
refute it ; it may certainly at least in such cases as these serve to show the very fallacious and 
visionary foundations on which errors so revolting rest. 



265 

§16. In the many misconceptions and perverted views which have been formed 
from the original perception of this truth, this principle has been almost invariably 
attributed to the Deity, and as possessing- an existence independent of the dissolution 
or annihilation of material substance as immortal and divine, because imperishable in 
its nature. The evidence, however, seems conclusive that it is wholly instrumental in 
its action, and destitute of every attribute of mind, sensation, perception, or volition, 
being governed by laws of nature which determine its own condition, and as distinct 
from the Deity as matter, though immediately acting upon the percipient principle, and 
acted on by the energy and volition of the percipient principle. 

§ 17. Every attempt to form any conception either of our own percipient principle, 
of the existence of which we have the most perfect consciousness, or of the Deity! 
appear equally futile and unavailing. With respect to the Deity, his existence, his 
eternity, his omniscience, his omnipotence, his justice, and perhaps some other attri- 
butes, and a triple distinction in the Divine nature*, whatever that nature may be, 
are certain as matter of inference by reason, but beyond this it does not seem possible 
for the human faculties to go. With all the reflection I can give the subject, I can 
see neither more nor any premises for further inference; these objects of inquiry 
being- evidently, by the condition of our present existence, purposely placed beyond 
the sphere of our knowledge. 

* The manifold symbols which attribute a threefold nature to the Deity, may be considered the 
general tradition of this truth ; I am not aware that it is in any instance rightly understood. The 
Sanscrit Tri-syllable or Tri-literal word 3ftJ^ Aom, said to be the ineffable name of God, is ex- 
plained in Wilkins's Grammar (p 54S) Yes, Amen, so be it (confer p. 98) ; "a mystic word denoting 
Brahma or the Hindu trinity in unity." It is said not to denote the Tri-murti or Tri-form of 
Brahma, Vishnu, and Siva; one explanation of it is, that it denotes the three worlds, as expressed 
by what are called the mysterious names, Bhur, Bhuva, and Swar. These, however, are the three 
forms of substance, unintelligent in its nature, from which has been derived the idea of Brahma, as 
defined. — Grammar, 456. " God considered as Creator or abstract matter :> (confer p. 12S, note). 
Bhur is the sensible or material world, earth; Bhuva, that which is, though imperceptible to sense, 
that which is between this world, and Swar, variously explained the solar orb, the created sphere, 
(heaven, sky, firmament, Gram. 555), the immaterial and indestructible universe. These names are 
also ^ Bhoor, the earth ; tfq"T Bhoova, and if^"^ Bhuvar, the sky ; the first and last are so 
explained (Gram. 552) ; words all apparently implying the import of the roots }T Bhoo, exist, be; 
iT Bhoo, a different root, consider, meditate, ponder, think (Grammar, 258); if T^^ff Bhavana, 
fern, consideration (Dhat. 94); the origin probably of the personification of the Divine wisdom as 
female ; conceptions, all implying a distinction in nature from that of the Deity, as complete as the 
design from the contriver, the construction from the constructor; ij"; B'hooh, the earth (Gr. 59S) • 
B'hoomi, ground, land.— Gram. 592. These seem to be from the root if Bhoo, exist, be. which 
forms its verb if ZT frf B'hayati, he is, sensible substance, or entity ; B'hoova and B'hoovar, from 
if Bhoo, meditate, consider, which forms its verb ifT3~5rfrT Bhavayati, he considers, denoting 
an inferred existence. Aom, however, may, and probably does, bear a different import, implying 
the Trinity. 



2 M 



266 

^ IS. What we term the attributes of God are, however, it must be observed, entirely 
distinct from the nature of his Being, of which we can form no idea whatever, and all 
of them relative to an object, and by comparison with the limited degree in which they 
constitute attributes of our own nature. Thus omniscience, omnipotence, justice, 
eternal duration, omnipresence. &c, imply that which is to be known or objects of 
knowledge; the accomplishment of ends; a moral being the object of justice, and a 
perfect moral retribution compared with the imperfect justice which reason can admi- 
nister ; and eternal duration, an infinity deduced from the idea we are capable of form- 
ing- of time; omnipresence, a relation to space and percipience, and by comparison 
with the fixed situation of our own existence at any given moment of time, our locomo- 
tive condition with respect to space, and the limited sphere to which the percipience of 
sense extends. These attributes are all of them correctly ascribed by us to the Deity 
in his relation to ourselves, and the universe, as the designer and cause of all things, 
and as the conscious source and witness of the exercise of all active power, but wholly 
distinct from the Being of God. 

§19. Transition of place or transposition or transmission in space, does not appear 
to me necessarily to imply motion, which is a condition proper only to material sub- 
stance, or to sensible agents transmitted by a material medium ; though as all concep- 
tion by the human mind is dependent on the reproduction by the mind of the percep- 
tions of sense, necessarily inconceivable to us. All velocity, however, is merely 
relative, and a velocity exceeding that of light by any infinite multiple is manifestly 
and mathematically certain as a possibility ; as is infinite approximation without contact 
or coincidence, or intersection, or the infinite divisibility of space, as demonstrated in 
the relation of the Asymptotes to the curve of the Hyperbola ; and in this case, velocity, 
when infinite, maybe considered as merging in the cessation of the distinction between 
sensible and insensible time. 

§ 20. Megasthenes apparently refers to this Aakasa as among the tenets of the Brah- 
mans, as well as to the opinion that it was the means of permanent percipience and 
emotion : " Nam hanc vitam habendam, esse quasi recens conceptorum hominum 
statum, mortem vero partum in veram Mam et felicem vitam, iis qui recte philoso- 
phati sunt." * * * Et praeter quatuor elementa, quintam quondam naturam esse 
qua Ccelum Astraque (the fixed stars), constant*. — Strabo, 1039, 1040. The doctrine 

* The Aakasa seems the origin of the vain endeavour to discover the Elixir vitse, and the power 
of commuting metals — gold as supposed to suffer no loss by fire, being considered allied to this 
imperishable and indestructible substance. jXuj£=x\ J! Al Achasir, or U*£=> J! Al Chimia, Arab., 
vis substantias, essentia arte elicita, pec. pulvis philosophicus. — Castel, 1774. These mystics who 
hunted souls to make them fly, probably persuading the ignorant in a state of enthusiasm to devote 
themselves to immolation as the means of beatitude ; JTTHT Moksh, Sanscrit root, throw, let go, 
release, free. — Dhatus, 109. Moksha is the term for final beatitude (confer p. 226, Purusha 
Med'ha). It is from the Al-Chimia that the modern word Chemistry is derived ; all this branch of 
knowledge having originated in the pursuit of those vain objects in which the adepts engaged their 



267 

which has led to the notion of the Sky, the Firmament, that which continued perma- 
nent and unchanged in the phraseology of all languages. To this Aakasa the Hindus 

dupes The Irish word Casair (luminous or phosphorescent without ignition) seems immediately 
formed from the root of Aakasa (vide § 12, p. 246) and the Al Achasir of the Arabians. The word 
is explained by O'Brien : « Casair, a kind of glimmering light, or brightness issuing from certain 
pieces of old rotten timber when carried to a dark place; it is commonly called Teine Gealain " 
Gealan, whiteness, evidently referring to the supposed creative energy of this light, as opposed to 
the black or red fire of Mars, or Saturn, or Moloch. 

* * * "Jam jam nee maxima Juno, 
Nee Saturnius hasc oculis pater aspicit sequis. 
******** 
Heu ! furiis incensa feror. Nunc augur Apollo, 
Nunc Lyciae sortes, nunc et Jove missus ab ipso 
Interpres Divum fert horrida jussa per auras. 
******** 

* * * * Sequar atris ignibus absens." 

&n. 4, 371, &c. 

The interpres divum refers to the incarnations of Budd'ha, or Mercury, the Rassool, Apostle Feri- 
shtah, &c, the prophet. ^X&JLj Ferishtaghani, Pers., Titulus, Imperator Abyssinorum, i. q. 
tlLjt Ferishtah, angelus, apostolus.— Castel, 2, 414. This, it is evident, is the origin of Prester 
or Presti Jan, the name by which this personage was first known to the Portuguese. Tellez, in the 
valuable account of Ethiopia published by the Jesuits, seems wrong in rejecting it as a designation 
for the Ethiopian emperor, although possibly not an Ethiopian title ; the Christians erroneously 
confounding the word with Preste, Pretre and Presbyter; it is allied to Basque Presta, Prestatua, 
&c. ; celer, velox ; Prest, Presta, Prestatua, Ba. ; Presto, Span., promptus, paratus ; Arina, Ba., 
celer, ibid., a runner (confer p. 42, note) ; Eng. ~Ex-press. 

« Rex Evandrus ait : Non haec solemnia nobis, 
Has ex more dapes, banc tanti numinis aram, 
Vana superstitio veterumve ignara Deorum 
Imposuit. ***** 
******** 
Hie spelunca fuit vasto submota recessu, 
Semihominis Caci facies quam dira tenebat, 
Solis inaccessam radiis : semperque recenti 
Caede tepebat humus : foribusque affixa superbis 
Ora virum tristi pendebant pallida tabo. 
Huic monstro Vulcanus erat pater : illius atros 
Ore vomens ignes, magna se mole ferebat." 

Mn. 8, 185, &c. 

These are the same with Serapis, the fiery and bearded serpent walking upright (confer p. 149, &c.) ; 
~nn Hhorar, Heb., exustus, adustus, ustulatus fuit, i. g. }»51D* I-sufin, consumantur, origin of the 
Latin and English word Horror ; 11 il Hhor, Heb., caverna, podex, foramen ventris inferioris ; DHlPl 
Hhorim, excrementa ; D'JV HlPl Hhori Ionim, excrementa columbarum {destroyers) : these refer to 

2 m 2 



268 

apply the term subtle, and assert that it pervades space ; terming- it also eethereal sub- 
stance, and supposing- that it is that of which the organs of the immortal spirits of the 

the religious rites of the Lord God (confer Ezekiel, 4, 12, 13 ; 2 Kings, 18, 25, 27). This is what 
I believe is meant by the dung of the Ionim in scripture, the excrements of these saints of the 
Lord like holy water being considered pure: Faece ilia columbarum utebantur obsessi, loco salis; 
it is an expression still used in the East for devoted reverence, " I would eat your dung." THIIl 
llhoror, or Hhavafavar, quoddam genitum ex serpente et bufone, species colubri. — Castel, 1382. 
These all denote the Celts, or Sigambri, or Firbolg, the Belgae, the enslavers of the industrious race, 
the semi-homines half-civilized or humanized men ; for the conformity of the Belgian and northern rites 
with respect to human heads, with this description of Virgil, vide Strabo, lib. 4, p. 303, A : omnes 
Belgas contentiosos esse, neque apud eos turpe judicari, si adolescentes flore astatis abutantur 
(Strabo, ibid. p. 304, B ; confer p. 106, note). It is somewhat remarkable that this pretension to 
illumination or the hidden light, the Al Holul of the Arabians, seems to have been the origin of the 
name of Boye ; that of the Caribean, priests, or druggists, or mediciners, who professed to bring down 
their gods, and to exalt their followers to a sphere above the sun. " Hueyou ago (or Hueyou Bouken) 
e'est le nom dont les dieux pretendus des sauvages les flattent, car il ne les appellent pas sub- 
lunaires, mais (s'il se pouvoit dire) sursolaires. Huyeou soleil." — D. Car. 263. Aguenani lumiere, 
lueur. — Ibid, 20. Bouic sur. — Ibid. 85; Bonet, Chapeau, 83; confer p. 179. The terms do not 
appear synonymous ; affin. Agnih, ignis ; these, all like the Lord God, Apollo and Diana, asserted 
disease to be the arrows of a God ; ils inventent (Boyes who effect the cure) que e'est le Dieu d'un 
tel Boye qui leur avoit tire cette fleche, et donne le mal, ce que le patient croit bien firmement, et 
s'ils ont quelque beau Caloucoulis (the most valued property of these savages) ; il faut le donner 
au Boye pour recompense d'une invention si sotte et si grossiere. — Ibid. 168. Hamanhatina je 
m'en suis envole, je vole, nos Boyes sont assez temeraires pour dire qu'ils volent, jusqu'au ciel de 
la lune, mais m'estant informe un jour d'un comme ii estoit, et m'ayant dit qu'il estoit semblable a 
des rocbers entreouverts, qui distillent l'eau de toute part, je cognus sa sottise. — Id. 234. This 
seems the common belief of "the watery moon:" gFi<Tj Klayduh, Sans., the moon, from TcJT<r 
Klid, weep (Gram. 479) : on dit pour tant que quelque fois leur Dieux pretendus les enlevent 
visiblement ; d'ou vient que les simples gens ne comprennent pas que cela se fait par enchante- 
ments, ils disent par grande admiration, il a des aisles (id. 234) : superstitions all pointing to errors 
common to a very large portion of mankind. The Moon, Nonum, in the language of the women, Cati 
(ibid. vol. 2, 230), words having a certain affinity to Luna and Hecate, " E/caTi?, omnium mactatrix, 
aconitum invenit." — Diod. 288 ; confer 252, note. The moon and all beneath they appear to have 
considered material or terrene: Nonum la lune, la terre (ibid. 1,392). Cati la lune (ibid. 113), which 
latter word seems allied to Sanscrit Kas, shine ; Catenati clair, catenati nonum la lune luit ; cati ita, 
marque au visage, ils disent que e'est du sang de la lune. — Ibid. 112, 113 ; confer n. C, p. 13, n. 2 , ibid. 
Ita, sang (ibid. 315) ; I%«/3, Horn, sanguis deorum, At/xa mortalium. The Sanscrit ^ i \^ Soma, the 
moon (Gram. 500), seems the same word with the Greek aco/xa corpus, caro, substantia; r\ a<oaifj,a, 
Horn, acoov al/xa sanguinem servans ? ? ^n^Sf rT3TJ Saumyah Tayjah, Lunar glory (Gram. 500; 
confer p. 250, note), (splendour), i. e. illuminated matter, reflected light. Boye, Medecin, prestre 
des sauvages, ou pour mieux dire, magicien mo-medecin, &c. (confer p. 66, note). Boye, petite 
mouche qui porte deux petites lumieres sous la queue (Raymond, Dec. Car. p. 83), the object of 
their rites, e'est faire descendre le diable qu'il appelle son Dieu, pour luy demander des remedes 
(ibid). This is universally the character of the Hhakim, doctor, or adept, what was called in Scot- 



W9 
dead consist. The same word ^ Akas, with the same import rendered by Marsden 

land a quack-doctor, or juggler, or mountebank, exhibiter of tricks or deceptions, and cures upon a 
stage. The root of 1 1 hakim, as well as the Yakshas or Yaks of Tartary (Schamans?), may possibly 
be Sanscrit 3J^$T: Yakshmah, a physician, formed by affixing the attributive particle If Ma to 
q-gT Vaksh, worship, magnify (Gram. 488; confer 125, 12G); alluding to the frequent injunctions 
to magnify, praise or glorify the Lord God, properly all denoting Siva or Eeswara; " T n ^"T: 
Eeswarah, a lord, master, a sovereign ; an epithet particularly applied to Siva." — Gram. 467. These 
quack-doctors or mountebanks (exhibiters on a bank or stage) seem the same with the Pupa, pup- 
pets and foolers, and Santons: — 

* * * " Quo si nocturnus adulter 

Tcmpora Santonico velas adoperta cucullo." 

Juven. 8, 145. 
where the ancient Scholiast explains it Tempora Santonico, id est Birro Gallico, nam apud San- 
tonas (Saintes?) oppidum Galliae, couficiuntur (confer p. 2.35, note). This word Birrus has much 
exercised the wits of the critics, according to Yossius : " Yilioris est vestis genus." — It probably 
denotes the Shag rugs of the Irish Saints, with a hood or cover for the head (confer Bardo-cucullus, 
p. 18G, note) ; Bard, Irish, a poet; Brit. Bardh, a mimic, or jester, a poet (O'Brien) ; \ ^ ^ nr . Sachuba, 
Pers., Episcopus, Monachus, Presbyter, i. q. u^yLo Safuth (Castel, 2,349) ; u^x-; Sufat, res densa, 
praecipue de rebus textis (ibid. 345); uJ*~j Safaf, tectum, domus; (_•>.-• Sufaf, episcopus, Sacer- 
dos, Presbyter Christianus. — Id. 346. These denote the Sufies; ^^^s Saghi, vinum, Taberna 
vinaria (confer pp. 26 & 155, note) ; Bar, Irish, the head; Barrin, a cover for the head, a mitre or 
cap, or cloak with a cowl, properly probably, the Bards; Armor, Bar, Cantab. Barua, top of any- 
thing; hence Ital. Barruca, and French, Perruquc, a Periwig (O'Brien) ; Bar-ba, severity (confer 
Utieq. Malt. p. 17!'; Beirbe, Berber, p. 86; confer pp. 40 & 95); Barraigin, a mitre (O'Brien); 
Barrog, a wattle, to make a wythe ; Barrogaim, to take fast hold of (O'Brien) ; Burua, Buruia, Ba. ; 
Cabeza, Span., Caput (Larr. 1, 155) ; Buru, Ba., cabeza (p. 156) ; Berez-quia, Ba., factio, Berez-qui 
burua, factionis caput; Barragina, Ba. ; Barragan, Span., textum cilicinum (Larr. 1, 130); Barret 
cap, English; Birrete, Span.; Chanoa, Ba., pileum ; Birrete de Cardenal, Span.; Cardenalen, 
Chano, Ba. This word Chano seems from the Irish Ceann, the head; Ceangail, a band; Cingulum, 
Lat. (O'Brien); Cingere, to chain; Ceanglain, Irish, to bind; Ceann-garb, rough. — O'Brien. This 
is the origin of our word chance for hazard, fortune ; not Ceannsa, Irish, mild, gentle ; Scotch, 
Chancy, canny (discreet); Chanza, Ba. ; Chancea-tu, Ba., jocari (staked, bound; hence to hold the 
stakes); Chair/aria, Ba., facetus ; Chanzaria, Ba., facetus, chancha, dicax, Burla, engano, menda- 
cium (Larr. 1, 193), a wit, a buffoon, a droll, a mimic; Chanza, chancha, Ba. ; Chanza, Sp., jocus, 
Facetiae (id. 194), Biricaldia, biricaquiac, Ba., pulmentum pulmonarum; Bofada, Sp. ; Birica, biriac, 
Ba. ; Botes, Sp., Pulmo, possibly Bufo, a toad ; Jw Sul, Pers., pulmo (Castel, 2,349), the soul; Sal, 
in the Northern languages, and Gast, the soul or ghost ; hence the Holy Ghost or inspiration, allied 
possibly to our word, to gasp for breath. These Saints perhaps communicated on such a Eucharist 
(confer 206, n.) ; Bufoya, trnfanta (a triflcr), Ba., Bufon, Sp. ; Bufoi querian, Scurra, Ludio (Larr. 
1, 151) ; Buffer, Scotch. The word Burla, Ba. and Sp. ; Trufa, Ba., irrisio, Burla, congestas; Musica, 
Ba., a mask (mocking; vide pp. 135 & 205), irrisio; Burla-tu, Trnfa-tu, Musica-tu, alicui illudere, 
irridere ; Burlatia, Burlazcoa, jostallua, Ba. ; Burlescoa, Span., jocosus, facetus, to burlesque, 
travest, turn into ridicule, to jostle, juggle, or cheat, to baffle; ^dy Bardai, Pers., ludus larvalis, 
festivitas personata, Gal. mascarade, item Ludibrium, derisio, subsannatio (Castel, 2, 115); Baira, 



270 

ether (p. 11), exists in the Malayan, signified also by the word ^{Jti Ankas, aether, 
ethereal space*. 

Ba., Syn. gana, gainta; Engano, Sp., Fallacia, dolus, baira-tu, decipere, bairataria, deceptor, baira- 
corra, qui facile decipitur. — Larr. 1, 321-2. Our word Cull for a dupe, seems to bear the same 
reference to Cowl : the Basque word Gan i or Gainta, implies primarily the same idea, superiMPO- 
sition, " Gana, gainta, significa encima, sobre, y el que engana, quiere sobre ponerse, y sup- 
plantar al enganado [Larr. 1, 322) ; Bairatsuro or Enganuz, dolose, fallaciter, fraudulenter, bairat- 
sua, enganatia, gaintatsua, Ba., dolosus, fallax {Larr. ibid.) ; probably our word gain, for acquisition 
by gambling, and win, from the permutation of G and W ; Win, Scotch, means only earn, acquire 
by industry, honest means : — 

" Weel may the boatie row 
That wins my bairns their bread." — Fisherman's Wife's Song. 

All the above words denote the coverers, Jacobites, irrisores, supplanters and Prophets, or Prce- 
stigiatores ; Baira, Ba., Praestigiae (Larr. 2, 193); e sy Bordai, juncus ex quo storeas conficiunt. 
A cap of rushes or mitre was a common thing for the Scotch cowherds to make ; hSj Bardeh, 
mancipium, servus, et serva ancilla, captivus, a captive, ablatus, captivitas ; alisj Burataleh, 
petasus, pileus, sub capitis involucro, quali utuntur Tatari. — Castel, 2, 115. The mockery of 
Christ, by plaiting for him a crown of thorns, and placing a reed in his hand for a sceptre, 
probably relates to these very ancient notions. JfxJ Mach, Sanscrit root, deceive, cheat (another), 
wearing (Dhat. 100) ; Mutch, Scotch, a cap. Zapoa, Apoa, Ba., Escuerzo, Span., bufo ; Crapeau, 
French ; in the representations of the buffoon or mimus, on the ancient stage, he appears as a toad 
on its hind legs, cfffcf Kapi, Sans., a monkey (Gram. 526) ; *]Qp Kafaf ; 3(3^3? Kafufeh, Sam., 
noctua, bubo, vespertilio. Fulica avis levis, quae facile a vento impellatur, cercopithecus, Simia, cau- 
datus. — Castel, 3401. All the ancient dramatis personae were masques, characters. All these Celtic 
Saints seem referable to the Soudan, Sothrons, Africans (confer 72), the Blacks : Aquitani a casterorum 
plane differentes, non lingua modo sed et corporibus, Hispanis quam Gallis YaXaTai? sint simi- 
liores : reliqui Gallica specie ; ne ipsi quidem omnes eodem utantur sermone, sed aliquid non nullae 
habent diversitatis. " Aquitanos ergo dicunt eos, qui septentrionalia Pyrenae et Cemmeni accolunt 
usque ad oceanum, intra Garumnam fiuvium." — Strabo, 4, 267. This is the distinction of the 
Langue D'Oc and the Troubadours ; from these Trufa, Trufanta, probably the Eog, or Eogan 
(vide note C, p. 17, note E, pp. 13, 20 & 211, note). The pure or genuine Galats were between 
the Seine and the Loire, the Bretons ; Geal, Irish, fair, white, bright ; Greek, KaXo?, pulcher 
(O'Brien) ; Gealad, whiteness, the dawn; Gealan, whiteness, Gealacan. — Ibid.; confer p. 235, note, 
and p. 72. 

* ,-X^ Angkas, Malayan, also means birds ; \.£Ji\ Angkaran, some kind of supernatural convey- 
ance ; perhaps in the form of a bird (Marsden, p. 9), alluding no doubt to the likening of the soul to a 
bird as the descent of the Holy Ghost in the form of a dove ; at the funeral of Augustus a dove was 
let fly from the summit of the pile to represent the apotheosis of his spirit. The pretension of the 
Batenite masters to ascend to heaven on a sunbeam are corruptions of the recognition of this prin- 
ciple. It appears also to have been recognized by the Basques : Izaina, Izaitea, Izatea, Izara, 
essentia : Izan gorena, Izan Chavena, or piccaina, quinta essentia defecatissimi spiritus. — Larram. 
1, 348. What the import of the Basque epithets descriptive of this essentia is, I do not know; they 
do not appear to imply Fifth, Bort or Bortz, quinque (Larr. 1, 202) ; to live and to die, that is, to 



271 

§21. These notions, general in a more remote age, have left evident traces on the 
philosophy and mythology of the ancient writers, and the very crude ideas they 

be animated or not animated, is proper to matter alone, a living or dead body, from which has been 
formed our word Element, that which is susceptible of assimilation to an intellectual principle, sen- 
tient and percipient possessing power and volition, and reverting on its separation from which, to 
the mere influence of the laws of brute matter, as we speak of our mortal or perishable form. The 
origin of the word appears Lapland, Elem, Vita (D. L. 43), and is probably formed from Ailes, integer, 
illaesus, sanctus (D. L. 7), that which is imperishable and heavenly, from which also Ailehes sanctus, 
aileh, dies sabbathi {ibid.), whence Scotch Haly and Ilaily ; English Holy, Holy Ghost, Holidays 
(Holyrood house, the Abbey, the original seat of Pictish worship). The division of unintelligent 
existences, as inferable by reason into five natures, is incorrect, there being in reality only two 
(confer p. 245, note), that which is an object of sense, or an existence palpable to our corporeal 
organs of perception ; and that which is immaterial or imperceptible to sense: what we call the four 

elements are only modifications in the manner in which we recognize the existence of matter: 1st. 

As luminous or calorific, affecting us with the sensation of light and heat, we call it fire. 2nd. In 
its gaseous or aeriform state, in which the particles repel each other, rendering it elastic in its 
volume, air. 3rd. Where the cohesive attraction of the particles is destroyed, rendering each 
particle subject to the attraction of gravity alone, fluid or water ; solid, where the cohesive attrac- 
tion of its particles render it concrete, susceptible of definite form, frangible or divisible, hard or 
earth ; water has probably received the appellation of the element, as exemplifying them all in the 
ordinary phenomena of nature, dissipating by evaporation, reverting to its own form by condensa- 
tion, and becoming solid by congelation. This notion of the bird is universal, and seems only a 
modification of the Hindu doctrine of the Purusha: L'aigle en se balancant (avec ses ailes) se 
trouve aux deux extremites du monde (Zend. 3, 388), where the extremities of the world (universe) 
are this world and the world to come, " all that is or will be ; " the origin of the Simurg'h or Roc 
fabled to carry off elephants (the largest living creatures). .L>aI> Badsjuwar, Pers., nom. avis 
Turc, ^1p Xftil Hama Kushi ; .p-alj qs. ventum edens, aquila maxima nihil praeter os edens, et 
avis quai alte in acre volat, et qs. continuo in eo versatus, avis in summo aere (the asther) degens. — 
Castel, 2, 74. This is also Scotch, " Mamuk, a fictitious bird." 

" That byds ever mair 
And feeds into the crystal air." — Jamieson. 

"That endures for ever, and feeds (subsists) on the crystal air:" the crystalline sphere, aether. 
It is to this that Mahomet refers, when he says, " We gave them not a body which could be sup- 
ported without food." — Koran, 21, 2, p. 147- \j&> Hawa and -l.jj Hawai, Persian, aer, spatium 
inter coclum et terrain, iEther, instinctus, desiderium, amor (Castel, 2, 563) ; +& Ham, Persian, 
simul, una cum, pariter etiam (co-existing) ; U- Huma, /'. q. Bad, Ghuwar, ?'. e. quae alte, continuo 
in aere volare, manere, et nunquam terrain attingere dicitur hujus umbra si ejus caput attingat, 
hinc regem fieri aiunt, aquila aquilarum, nobilissima maxima et generosa. — Castel, 2, 559. This, 
it is apparent, is the Humaion or Phoenix, the bird of Paradise, represented as without feet; 
j**j Nasar, Persian, vultur et asteriscus, coelestis vulturis umbraculum, domuncula in montium 
vertice exstructa ex lignis aut festucis (Castel, 2, 529) ; probably the beit or booth of one of the 
carnac or sacrificial priests on the mountain tops ; p' Jachin, Chald., or ]OV "Q Bar, Juchin, the 
born of Juchin : avis admirandoe magnitudinis, ut ex ovo ejus colligere licet, quod fractum dicitur 
submersisse 60 pagos vel urbes, ac diffregisse 300 cedros. — Castel, 1609 ; confer p. 202, note. It is 



272 

attached to the theological import of the objects of their worship other than heroes. 
The word Aifl^ is used by Pindar and by Homer, and appears to have been supposed of 

needless to multiply further illustrations: these will be sufficient to evince the common reference to 
this original conception. 

The red clog of the Mexicans is the same with the dog, to which the Guebres do, or ought, 
according to their ritual, to present the dying to be seen by or smelt to : " Le chien dont la gueule 
et la tete sont affilees comme une derem (a wedge), qui s'appelle venghapere, et que les hommes 
appellent dojeke." — Zendav. 2, 377- In the hieroglyphics of the Egyptian funeral rites, the corpse 
may be seen placed on a bed or bier, in the form of a dog, and the priest with outstretched arms 
standing over it (confer p. 253, note). In a passage in the Vayda, the Dayvee or goddess (accord- 
ing to the allegory which represents the instrumental cause as the nutrix mundi, the bread of life, 
or what is called in Scripture the wisdom of God as female (Prov. 3, 13 et seqq. v. 19, cap. 7? 22) : 
% - When he prepared the heavens, I was there:" 8, 27) is represented as describing herself as per- 
vading all things as the breeze, and as " the bird body of the universe, and what is the great one 
(the Yrehat, or Mahan, Atman), that am I." ^lA]' Maraby, iEth., onager, gallus gallinaceus, 
quicquid sit de volucri RR. Da. Jona, Jeshuda, Nabh. LXX. etiam et VL. exponunt inter orient, 
ad unum omnes. Quid dico? ipse et spiritus sanctus. — Castel, 2135. The bird, for the Holy Spirit, 
Mas also prevalent in America, probably the origin of the Scotch Christmas goose, and English 
turkey, the African bird; Afra avis (Hor. Epod. 2). From the Sanscrit ra" Kha, which prefixed 
to Sam. makes Sankha, the trumpet shell, the skull, is derived ; icp^ Khara, an ass {Grammar, 534), 
the Vahan, or animal on which the Hebrews, the industrious race, rode. Zechar. 9, 9 : " Thy king 
cometh, he is just, lowly, and riding upon an ass," in contradistinction to the Pahluwans or horse- 
men : " Speak, ye that ride on white asses, that sit in judgement, and walk by the way [Judges, 5, 
10), i. e. follow the path of truth or justice, possibly the origin of the use of this animal by the 
Kerds or Tinkers. Consequently with these people, the ass, and not Adramalech and Anamalech 
(the horse), was considered the means of conveyance to heaven (confer p. 253, note). Hence 
Mahomet, who represents himself as the Prophet of the vulgar, is said to have ascended to heaven 
on (jSji, J.1 Al Borak, animal, jumentum in Korauo, memoratum ob albedinem et splendorem dic- 
tum (the swan), pseudo-propheta Mahumed ex templo Hierosolymitano in ccelutn evectus fingitur, 
quodque mediae fuisse molis ac formse inter asinum et mulum, interpretes addunt. The middle 
nature between the ass and the mule, has possibly arisen from this animal representing what was 
between this world and the world to come. The Kas, Gas, or goose, Olor, Eleys, and Eilun, all 
probably refer to the Lapland Elem, vita, vitalis (confer note D, p. 16 et seqq., and p. 235, note) ; 
Borrico, Span., &c. ; Astoa, Ba. ; Asinus, Lat., an ass ; Borrego, Span. ; Anchua, Ba. ; Agnus 
(Larr. 1, 144), the Paschal lamb or Passover. The observation above (p. 270), that the Abbey or 
Haly Rood Hus was the original seat of Pictish worship, refers to the change of the form of the 
Scotch religion, first to the domination of Lud or Sora, the priests of which seem the sect of 
Druids called Culdees (vide p. 234, note) (though Kit (Skill) may possibly be an appellation of 
the original priests, this race being the Skilfingr of Northern Fable) ; in this state it is of the 
same import with Luclgate. The Canon-gate was the revival of an ancient name, by an abuse of 
the word, probably to reconcile the people to the change when the College or Hospitium of the 
Culdees was converted into a College of Canons regular, from the ancient designation Renin Gate, 
entrance to knowledge. Synon. Aber-nethy, probably a college and supposed capital of the Picts 
(confer p. 231-2, note; note C, p. 14). These were entirely opposed to monks, bards, and men 
of the cowl, and had parish teachers, or instructors of religion and knowledge; Appes, Lapland, 



273 

an igneous nature, probably from its affinity with the Greek word ai$w ardeo. Anaxa- 
goras, the preceptor of Socrates, who died b c. 4*8, maintained this opinion : "Athens 
nomine ignem significans, quod superiora igne sunt plena." AS epa etiam vocavit 

Euripides (died B.C. 407) top epnvpiapov, conflagration em ; w(pe\e Trporepov aiOepa Suwu, 
Sophocles (died B.C. 405), id est utinam prius caelum adiisset, Constantin. A.0a,or Aiodu, 
means, however, also expire. Homer uses the word in this sense, " 'O S'c^/Vx 6 Ov^ou 

aotus, Sued., bekant (D. Lap. 577) (the Cantii), Appetet, Lapland, visere, it. discere, Appetet 
docere, instituerc, opin, Fen. disco, inviso, Appetus, Appetes, doctrina, Appetes alma, discipulus 
(Alma, homo), the root of our words ope, open; Apt, for docile; Abbey, French, Abbaie; Abbe, 
an instructor; Apai/.a, apeza, abadea, Basque, presbyter, cura, sacerdote (Larrarn. 1, 247), one who 
had a Cure or charge of public or open instruction; Apezaita, Bas.; Cura, parrocho, Span. (Larr. 
ibid.) ; Andre, monjen, Ba. ; Abadesa, Span. (Larr. 1, 1); the application of Abadesa and Abadia, 
Sp., dignidad de el abad, transferred to Basque (Larr. ibid,), is evidently the use of this ancient 
appellation common throughout Europe ; Abad, padre, Sp. ; Aita, Ba. ; Altjeh, Lap., majores (D. L.) ; 
Aid-aged, Scotch ; Aid, Scotch, old, Eng., age ; Elders, iEtas, Latin, Upeafivrop, Senior, a Pres- 
byter. The Scotch Presbytery indicates this ancient national form of government: Tipea/3vTe- 
piov, proprie senatus, a senibus, Upeaftw;, legatus, item senex (Constantin.), a delegate, by cinime, 
assignment ; French, a notable, a man of known or approved capacity, worth, and integrity. These 
people do not seem to have admitted a High Priest or Hierarch any more than their posterity or 
the allied race of Hindus ; Easpuic, a Bishop, Irish, Easam, to make or do ; Puicin, a veil or cover 
over the eyes; also imposing on a man by fraud or artifice (O'Brien; confer p. 269, note) ; Bacul 
easpuic, a Bishop's staff or crosier. In all cases the staff or rod implies might, arbitrary, discre- 
tionary, irresponsible power to punish, or to inflict penance (confer Mitre, p. 40, note). These 
seem to denote the Scotch : Katjo, cura, inspectio, Katjetet, contemplari, Katjetje, contemplator, 
Katjelem, contemplatio, Katelets or Katelwes, Lap., Katewa, Fen. peritus quidvis faciendi. These 
probably are the Pets, Picts or Scotch ; the S is an arbitrary and insignificant prefix to an initial 
consonant in the articulation of various races, as in the Welsh and Hindce, as appears in different 
Lapland words, e. g. Niaket, clandestinis tacitisque gradibus adgredi, humi reptando insidiari ; 
English, to sneak, always in a bad sense, " a sneaking scoundrel." Lapa, crepidine, sandalium 
(2). If. 228) ; Eng., a slipper. There is a concurring evidence of language that the Pets were the 
adherents to open truth and open justice, opposed to the mystics; Paros, Lap., manifestus, parrets, 
terebra (a borer), to porr, Scotch, to stab; a Brog, Scotch, an awl, parret, Lapland, edere, comedere, 
parretjit, edere (D. L. 353) ; Paritch, Scotch, food of the labouring people in all the Lowlands of 
Scotland (Jamieson) ; Trebea, Ba., gnarus, peritus; trebeera peritia (Larr. 1, 24S; confer p. 169, 
note) ; Poliqui, polita, Ba., expolite, nitide, Politisuna, expolito, nitor; Politzalea, Polita or Garbia, 
Ba., expolitus, nitidus. These words are rendered by the Spanish, Curiosamente, Curiosa (Larr. 
1, 248), and seem to have a reference to Pufti Phagus, as Paros to Pariteh; these people apparently 
having derived an appellation from their food, the Granivorous race: " How excellent are they who 
labour !" — Koran, vol. 1, 75 ! The above words, which seem to indicate the etymou of Scotch, seem 
to be from Kat; Kat, Kate, Lap., the hand (confer note A, p. 4, p. 91, note) ; Lufi, Scotch, palm 
of the hand, a span, a very ancient word (Jamieson) ; Lapa, Lap., vola manus vel pedis. The Laps 
are a Cimbric people or mixed race, their complexion evincing the influence of black blood (confer 
p. 61, note); the part of the language which is Scotch, probably deriving from the Albain or 
Garbi, the white race, the other part which is entirely different from the African source. 

2n 



274 

aioOwv." " AvTa^ o Ovpov aiaOe," animam agebat, expirabat, which is the Hindu doctrine 
of the existence of the percipient principle united with the Aakasa alone in its separa- 
tion from the union of these parts of our constitution with the matter of the body. 
The proper Latin import of the word favours this derivation : " Mutuemur hoc quo- 
(jue verbum, dicatur tarn aether Latine quam aer " (Cicero), and to have implied beatifi- 
cation, " ista sive beatitas, sive beatitudo dicenda" (id.), denoting eternal breath or life. 
§ 22. It seems hardly possible to doubt that the correction by Aristotle of the pre- 
ceding- opinions, is the result of a communication of the Brahminical philosophy on this 
subject by some of the followers of Alexander : Ovpavov Se /cat aarpwv ovaiav pev Aidepa 

KaXovpev, ouv wc Tivec Bia to 7tujOOOT7 ovaav aideaOai, irXyppeXovvrec Trcpi tt)v TrXeiarov irvpoc, 
a-i)Wayp.evr\v , aroi^eiov ovaav erepov twv reaaaptuv atcyparov re /cat Oeiov (De Mundo), 

that is (if I rightly apprehend it), the immaterial substance of which the heavens and 
stars consist we call iEther, not indeed, as some have supposed, because it is of an 
igneous nature and in a state of inflammation, erring widely with respect to it, as it 
is repugnant to fire, being another principle or conception (aroi-^eiov) from the elements, 
incapable of decay and divine. He derives the word from aet semper and deiw curro, 
supposing, like all the ancient Greek philosophers (except Pythagoras, whose know- 
ledge was eastern), that the firmament and stars revolved, and that the earth was fixed. 
In another passage of the same book he describes the nature of the ./Ether as allied to 
matter, or the substance of which sensible and mutable forms consisted, differing, it 
will be perceived, from the Hindu notion, which represents it as analogous to light; 
but implying the idea of its being the source of the active properties of matter, an 
attribute which he appears to have considered divine : Mem Be t^v aiOepiov /cat Oeiav 

(pvaiv avveyj\c eanv rj St' oXwv na6r)Ty re /cat Tpewry ; " But otherwise the 86therial and 

divine active power (<j>voic, potentia rei innata: Constant. 879) is coexistent with that 
which is entirely passive and mutable;" a notion also probably derived from the 
Hindus, who specifically designate this world " the world of mutable forms*." 

* The idea attached to the word ovaia, essentia, seems properly here referable to the Aakasa. 
The word appears formed from ovaa, existens, quae est, quae vivit salva et incolumis (i. e. whose 
existence is inferable though not perceptible), incapable of detriment and indestructible (vide 
Ailes, p. 270). Aristotle explains it, II vevp,a Xeyerat, rj re ev (f)VTOt<; icai fojot? Bta ttcuvtwv 
hcrjKovaa e/x-v/ri/^o? re /cat jovi/jlos ovaia. The immaterial diffusion (spiritus, flatus, halitus, 
productio spiritus seu continuatio, Constantin. 486), that which is in plants and living bodies 
(the principle of organic vitality), pervading (or penetrating through) all things (the universe), is 
reckoned a principle, acted on by impressions from without, and a productive ovaia, entity. This 
is the sense in which e/z/v/rin^o? appears to be understood by Cicero : Tuscul. Glu. " Inanimum est 
enim omne quod pulsu agitetur externo (impressions on sense) ; quod autem animatum, est id quod 
motu cietur interiore et suo, nam haec est propria natura animi atque vis," that is, the active power 
of volition, and the energy of the percipient principle on this intermediate substance. Plato in 
Timaeo, Seap,oc<; e/ii/rn^ot? acofiara 8e devra, denoting the link or bond acted on by the body, and 
that which is affected or acted on by the impressions on the body ; the aether to its existing through- 



275 

$ 23. The word ^Ether does not appear to be in use by the Latin writers till it may 
be .supposed to have been introduced by the Greek sophists from Tarsus and Alexan- 

out space. This is the import of the Egyptian jutexoc Madsheus, hodiernus (noticed p. 125). 
All the Mediators, Mehdi, or Lords of command, being pretenders to the attribute of this supreme 
will, and the origin of the doctrine of Al Holul or the descent of God on his creatures; monstrous 
fictions, which wickedness in the first instance, and ignorance and a distempered imagination after- 
wards, have propagated. Jf^ST Mad'hyast'ha, Sanscrit, standing in the middle (Gram. 526), 
Mediator (confer pp. 88 & 95, note). I have attributed to the words above, used in a philosophical 
sense, the philosophical import which they will bear most consistent with the ideas I suppose they 
were intended to express; but if taken in their more common acceptation, they will not the less 
imply the recognition of the principle, though more imperfectly understood. With this ousia or 
essence, Plato seems to confound the <j>vcm, if by that word is understood its Sanscrit import, " an 
object of sense" (confer p. 129, note). The word TJ^T: Purooshah, already noticed, is explained 
by Wilkins {Grammar, 538), or Q^l Poorooshah, a male, or man, implying probably the same 
distinction, allegorically expressed with that of Brahm in the neuter gender, becoming Brahma in 
the masculine, i. e. exerting active or productive power, from which, Paurusha, denoting manhood: 
this, I apprehend, is the origin of die Porus, a titular appellation of the king who opposed 
Alexander's passage of the Indus. q^^ Pauroosha (the attributive form of the word), manhood 
{Gram. 527), implying the possession of all that became or constituted a man or rational creature; 
jji Poor, Persian, filius item chalybs, rex, pec. Indorum, hinc nomen Pori (Porus), apud Curtium 
manasse videtur. This Persian word seems our word born, they, like the Hindus, recognizing 
hereditary right from father to son, which, in point of condition, they (the Buddhists, followers of 
Kaioumerets) limited to the kingly condition ; as, like all the followers of Budd'ha, they depressed 
the artizan, limiting, in as far as they could, the constitution of society to the Lord of the soil, and 
the Serf or Vilein, the Cultivator: " Les livres Zends font ils rarement mention de l'etat d'ouvrier, 
il n'y a que les enfans de rois qui naissent avec des droits a l'etat de leurs peres {Zendav. 3, 555) • 
le Labourcur, source de biens." — Zendav. 2, 118, 120. 

The Greek word Stoi^'ov seems properly to denote rudiments, first principles, that of which 
objects are formed, whether sensible, or as subjects of intellectual conception or perception. It 
is applied to the abstract conceptions of the elements of geometry : ut punctum, linea, superficies, 
and all the ideas which are subservient to our knowledge : " quae inter se coagmentata efficiunt 
theoremata scientiarum, Stoi^o. ovpavia, imagines et signa caelestia" (Constantin. 2, 660), i.e. 
imaginary forms. The idea of its being repugnant to fire is also derived from the Hindu tenets, 
who, considering the Akasa as the instrumental cause? giving effect to the Divine volition in the 
constant fulfilment of the laws of nature, represent it as the preserving principle. Fire, as the 
active cause of the dissolution of the material principle of attraction, and figuratively of its 
annihilation ; f^^q-c^r j Viswapsa, fire, from f^" 3 ^" Viswa, all, and C^"j p saj eat.— Gram. 490. 
Mr. Wilkins quotes a passage : " The fire at the last day (CT^nf^T Pralaya Agni; confer 125 
note, note C p. 13, p. 253 note) devours the whole in the mouth;" Jf^Muk'hay. — Dhat. 165. 
The word Muk'ha in the vernacular dialects means also visage, aspect, physiognomy, like the os 
oris of the Latin (confer pp. 131, 132 & 205, note). The Greek Si-o^em, as applied to matter, 
seems to be the same conception with the Hindu matrees (the atoms), described as the mothers of 
ivorlds ; and feminine, probably the root of the word matter, and the conception in the Ethiopian 

2n2 



216 

dria. and the intercourse with Syria, and seems to be vulgarly confounded with Aer. 
Virgil applies to it the epithet Conscius : — 

" Fulsere ignes et conscius aBther." — Mn. 4, 167. 

And of Ueligio : 

* * * " Voco, quaeque aetheris alti 
Religio."— Mn. 12, 181. 

And seems to identify it with the active power of nature. 

" Turn pater omnipotens fcecundis imbribus aether 
Conjugis in gremium laetae descendit, et omnes 
Magnus alit, magno commixtus corpore fcetus. 

Georg. 2, 325. 

account of the incarnation (p. 263, note), where the Virgin is represented as supplying the material, 
and the Holy Ghost as the weaver; as seems implied by the account of the word by Ker: Atomi, 
congesti, coacervati, &c, et sane veteres semper utuntur in muliebri, et causa est cur muliebre sit, 
cum in ATOyLto?, Ka9' virovoiav intelligatur Ovata vel ISea, quod expressit Plutarchus, lib. in 
Coloten Epicureum, quippe per se adjectivum est (?) ; quando igitur Epiphanio, Suidaa et Aristoteli 
in neutro, Aro/m, dicitur ; intelligitur, ^co/jbara, quae corpora individua vocat Cicero. — Ker, 2. The 
■sensible atoms or corpuscles are properly the minima sensibilia, from which the immaterial and un- 
intelligent principle is as distinct as it is from the Divine intelligence. The error of Democritus 
and Epicurus was, in considering them a necessary and independent and indestructible substance 
combined, and disunited (with the admirable wisdom and regularity with which we see them, as 
affected according to the laws of nature) by a mere fortuitous result of chance ; neither does there 
seem any reason to suppose that there is an ultimate minuteness ; perfectly hard or solid particles, 
incapable of subdivision, or destitute of parts ; they probably are divisible, like space, ad infinitum, 
by infinite power (confer § 18). The import of the word Ato/ao?, minuta quaedam corpuscula, 
qualia videmus in sole, quum per fenestram radios ac lumen immisent, is exactly the illus- 
tration of the Hindus, of a natural discriminate minimum visibile. It seems to me much more 
correctly denned in my father's work on the Human Mind : " That which is all seen in one 
direction," a visible point, an individual perceptible object of attention, by the consideration of 
the relation between which, we acquire the knowledge of visible figure. These least sensible or per- 
ceptible quantities are important objects of consideration, as indicative of the nature of the origin 
of our knowledge ; but as elements of reasoning, of no value, excepting when serving to show that 
they are insignificant in themselves, as in affording the basis of the infinitesimal, integral, or 
differential computation, or method of estimation, where a distinction, which is merely infinite, is 
treated as evanescent, or insensible, or of no value or account ; used in the opposite sense, and for 
an opposite purpose, the Sorites or Acerval sophistication attributed to Chrysippus,- a Tarsen- 
sian Stoic (confer 1/9, note), was intended to mislead men insensibly into error, by the successive 
concession of points, in themselves apparently immaterial. Remarks, which may serve to show 
the importance of disregarding frivolous distinctions, or what is commonly, though expressively, 
designated, the splitting of hairs, and of conceding nothing, and deviating in nothing, from that 
which we clearly and distinctly perceive to be right and true. It is on these broad distinctions, 
evident to the sense of all mankind, that all moral virtue and all practical wisdom depend. The 



277 

And attributes it to the stars. 

* * * " Ad sidera rursus 

^Etherea et superos coeli venisse sub auras." — JEn. 7, 767. 

* "Nigra figit sub nube columbam. 

Decidit exanimis, vitamque reliquit in astris 
Mther\\s."—JEn. 5, 516. 

"Cum levis aetheri* delapsus somnus ab astris." — JEn. b, 838. 

"Nam neque erant astrorum ignes, nee lucidus aethra 
Siderea polus." — JEn. 3, 585. 

In various passages he appears to apply to the TEther, the Hindu notion of its being 
the vehicle of sound, 

* * * " Ferit aethera clamor 
Nauticus."— JEn. b, 140. 

" Resonat magnis plangoribus aether." — JEn. 4, 668. 

" Resonat(|ue fragoribus aether." — JEn. 5, 228. 

learning which pretends to superior knowledge, by refining on the nature of moral distinctions, is 
always to be distrusted ; every man by the light of reason is competent, and by his moral nature 
bound to decide on these distinctions for himself. The differences in the discriminating power of 
reason among individuals, refer to very different applications of intellect, and to very different ends 
from these. 

Cicero, speaking of the opinions of Democritus : " Ille arofAovs quas appellat, id est corpora 
individua, propter soliditatem censet in infinito inani," &c. — De Finib. lib. 1. "Quid est enim 
magnum, quum causas rcrum efficientium sustuleris, de corpusculorum concursione fortuita loqui? 
id. Academ. Servius in G eclog. Virgil. " Corpus volunt esse atomus, id est quandam, minutissimas 
partes, quae, rofirjv, id est, sectionem, non recipiunt." — Constuntin. 1, 268. Whether this is the 
correct derivation of Ato/ao?, may be a question ; it possibly is from the Hindu Aatman, Mohan or 
Vrehat Aatman, the great soul or affiation, as they describe it which, according to them, is the 
efficient or constituent cause of matter : Ar/xr;, At/lu?, At/ao?, vapor, aura, halitus, expiratio, vapor 
fumi, aura tenuis, nidor, asstus. According to the Hindus, earth (matter) is the cause or vehicle of 
smell, as the Aakasa of sound ; the object of this sense being the material effluvia. The zeal of 
Critics and Grammarians for the purity of the Latin tongue, does not always contribute to the 
elucidation of historical or philosophical truth : " Persona, Boetio incommutabilis natura, individua 
substantia." " Persona, qualitatem earn esse, qua? possit abesse praster subjecti corruptionem." 
An opinion apparently derived from this immaterial or instrumental cause, as the source of the 
active powers of matter, and of the power of animal percipience on matter, as the Hindus describe 
it as " what may be in union or separation." A great proportion of the oldest Greek and Latin 
words are referable to the ancient races of Europe, as is sufficiently shown in Jamieson's Hermes 
Scythicus. Both the names, Boetius and Boecius, are Pictish, and common names still in Scotland : 
Boyd and Boyse, apparently meaning a Pict, a Serf or cotter ; Boit and Botoga, cottages, huts, 
lodges; Boitealda, presumptuous, arrogant, proud; Boitealt, haughtiness, arrogance {O'Brien); 



278 

Whether therefore we attribute these passages of Virgil to the instruction acquired 
from the Greeks or Tarsenians, or to a knowledge of the Arcana Sacra of Italy, they 

evidently attributed to an inferior. These poor people presuming to have a will of their own, 
appearing to the Celts insolence ; Cot, cottage ; Cotter, Eng. ; Cot, Irish ; Cota, Span., a portion 
or proportional part ; Quota, Lat. ; a Scot, a shot or share : Scot, Irish, the choice or best part of a 
thing; Scot, a flower. The import of this metaphor is general in this sense ; the flower of an army, 
Ike; Scot na brear, Irish, the best part of an army; Scot, Bearla, the Scottish tongue (O'Brien) ; 
ch^ Kuta, Sanscrit, a cot, a hut; Bodac, a rustic, a clown, a churl (O'Brien) ; the syllable Bod 
permutes with Boid in the Irish ; Boid-realt, a comet, from Bod, a tail, stella caudata ; Boicde, 
misery, poverty; Boide, yellow; Boideoig, goldfinch; Boidean, a yellow hammer, a little bird; 
Boideal, a pudding. — O'Brien. This, it is to be observed, is precisely the quality attributed by 
Strabo, as the characteristic of the pure race : Tepiiavou vefxovTab futcpov, e^aWaTTovTes tov KeXri/cov 
(f>v\ov (the Galats), tw re if\.eovaa/M(p, t^? a<ypiorr]To<; icai tov fAeyedovs, fcai T779 ^avdorrjro<i (Strabo, 
7,443), denoting, I apprehend, fair, not red hair. On this opinion of Boetius, Ker remarks: 
" Hanc ego definitionem ut Graeculam et ineptam derideo ; dico lucem, vibrationem, colorem in 
sole esse qualitates, et hoc dico Latine omnibus qui unquam Latine locuti sunt consentientibus ; 
tales qualitates statuo in deo, et has dico esse personas, quae ab eo abesse non possunt, et quali- 
tatem significare, non substantiam, ut Boetius voluit, qui nos barbare loqui docuit." The idea of 
the distinction in the Godhead being either attributes or qualities, such as light, irradiation, colour, 
heat, gravitation, &c, in the sun, is manifestly erroneous ; these are all facts in physics, the result 
of the laws of nature and the attributes of God, entirely distinct from his being. The idea of 
consubstantiation is equally inaccurate ; the creature and the Creator are wholly distinct, what- 
ever may be the substance with which the intellect of the creature may be combined. Of intel- 
lect, intelligent and active in itself alone, we can form no possible conception ; if we cannot 
comprehend the intelligent principle, which is ourself, and percipient in our own constitution, 
of whose existence we are perfectly certain, from the evidence of consciousness, how can we 
possibly suppose that we can attain a knowledge of the Being or intellect of God ? Every act of 
thought of our minds implies a passive nature, an intelligent principle, percipient by an active 
power, over which it possesses only a limited power of direction, or more correctly speaking, of 
whose agency it possesses only a limited power of availing itself: we cannot by any effort of the will 
create a thought, nor yet recall or summon up in the mind a recollection of a past object of know- 
ledge, but according to certain associating principles of thought (which are dependent on the con- 
nection of the bodily structure with this instrumental cause) ; but of the intellect of the Deity, as 
the Hindus poetically express it : " The thinking soul which is light alone, and shines with unbor- 
rowed splendour," we can derive no information from the phaenomena of our own conscious- 
ness, the sole foundation for all our knowledge of mind. Ker remarks that Matth. of Paris renders 
Persona, rectorem ecclesise, a parson ; the affinity with the Persian makes it not improbable that 
these notions are derived from the Sanscrit Purusha. Aj.3 Parzam, Pers., dignus ; ^jjfi Paruzan, 
Paruzan, sapientia, scientia, doctrina; S-iUi Parzaneh, vir doctus, sapiens, eruditus, nobilis, felix, 
beatus, magnus, honoratus, spectabilis (Castel, 2, 415), a parson; ^Ui Paranan, or Faranan, 
scientia (Ibid. 416) ; Farant, Scotch, knowing, wise, sagacious ; l^Aj Parashat, sui ipsius cultor 
seu spectator (Ibid. 114), "a thinking person," one who reflects on the objects of his own conscious- 
ness, a priest ; ^U-io Barshunan, populus ejusdem religionis, parishioners. 

Those who derived from the primitive people, all retained the principle of government by a 



279 

show that the notions with respect to the iEther, as equivalent to the Hindu Aakasa, 
were (in an inaccurate conception of them) sufficiently familiar to the Romans to be 
rendered the means of exciting the imagination with poetical effect. 

senate or elders (Seanatair, Irish, a grandfather (O'Brien); Seanda, Irish ancient, antique (Jara 
Sand'ha, n. p. Sans.?)). Malcolm mentions as characteristic of the Persian or Tajic tribes as 
distinguished from Touranians, their being directed by a Jaun-Khoo, or meeting of elders (Hist, of 
Persia, 2, 459) ; and in the Towns, a system apparently closely allied to the principles recognized 
in the Cimbric code or Welch law : " The merchants' tradesmen, mechanics, and labourers in 
every town having each a head or representative, who is charged with the respective interests of 
his class, and conducts them with the governor of the town ; this person is chosen by the com- 
munity to which he belongs, and appointed (confirmed) by the king ; he is termed Wasta Asanaf 
or the mediator or representative of his class." — Malcolm, 2, 457. All those states which derived 
any notions of government from this condition of mankind, and maintained a tempered monarchy 
or dominion established by conquest, and afterwards subjected to law, adopted this principle. 
Cato says of Carthage : " De tribus partibus politiae, populi, optimatium, regiae potestatis, ordi- 
natam fuisse Carthaginem" (Servius in lib. 4 jEneid.). These were the ShofFetim (vide p. 1I-. 
note). The Carthaginian Surl'etes or Shuffatim probably were the council of the Suffes. or 
consuls : " Senatus censuit referentibus suffetes, Frag., CI. Quadrigarii.'' — Sail. Haver. 2, 353. 
" Festus, Suffes, Consul, lingua Poenorum." — Ibid. Such a body above the senate appears to have 
been recognized in the Carthaginian constitution : possibly Irish Suad, learned men, prudent, dis- 
creet, advice, counsel, and Fir, pi. men. The Sapientes required by the old writs, and the same 
with the old men, the counsellors who stood before Solomon to these, the Lord God, seems invari- 
ably to have opposed the young men who had life before them, and consequently were more easily 
to be seduced by the allurements of the enjoyments of this world, "The mammon of unrighteous- 
ness" (confer p. 162, Senectus). The dominant religion of this condition of mankind was that 
of Moloch, the Druids or Celts ; and on the overthrow of Carthage these mystics exerted their 
efforts to avenge its fall ; almost all the agents in the subversion of Rome appear to have been 
actuated by Tarsensian and Alexandrian arts. Strabo mentions (lib. 14, 991) a Boethus (Boi]6o? . 
who, he says, was a bad poet and a bad citizen, who had acquired power by currying favour with 
the people, and had been employed by Antony, when the direction (the chancellorship) of this 
school was assigned to him, to sit in the Lord's gate instead of him. The preceptor of Caesar: 
Sandonis filius, quern et Canaanitem a quodam pago denominant (a Canaanite or merchant, confer 
p. 205, note), when the fortunes of Caesar prevailed and this office was conferred on him, Boethus 
et commilitones ejus primum adversus eum in parietibus inscripserunt, " Res juvenum, responsa 
virum, crepitus seniorum." Quod cum ille joci loco accipiens jussisset contra inscribi " tonitrus 
seniorum ; " porro aequitatem contemnens, cum laxam haberet alvum, noctu praeteriens multum 
stercoris januae et parieti ejus adspersit. * * * * * "At hi quidem 

fuerunt Stoici." — Ibid. 992. These, however, serve to show the opposite factions of the young 
or popular party, alike influenced by the same motives, and the elders. The Sidonians, I appre- 
hend, are the same race of people with the Picts ; the Tyrians, with Turan or Lords ; of these latter 
Strabo says TifMarat Se icad' vTrep/3o\7)v 'Hpatc\r)<; vif avrav: among them indeed Hercules is glori- 
fied to an extravagant pitch ; Saide, Irish, a seat ; Said, a treasury ; Saidead, a session or assize 
(O'Brien), possibly the origin of the throne of justice fabricated by these artificers for Solomon. 
Their architecture seems to have been Scotch. Of the island of Tyre he says : " Dicunt in ea domos 



280 

v) 2i. Cicero appears to have understood it as the sentient and percipient principle, 
or that of which the mind consisted : " Aristoteles his omnibus (Platonem semper 

altiores fieri quam Romas, ideo etiam parum abfuit aliquando, quin tota urbs terras motibus dele- 
retur." The Sidonians seem to connect with the Pictish schools of the ocean : " Sidonii cum multa- 
rura turn optimarum artium magistri perhibentur, quod etiam Homerus innuit, ad haec, astronomias 
et arithmetics periti a ratiocinationibus, et nocturna navigatione ducto initio. * * Hinc 
omnis etiam reliquae philosophise copia maxima ex his civitatibus peti potest, uno si Posidonio cre- 
dimus ; antiquum de atomis dogma Moschi (Mocryov, the edition of Aldus has Mw^ou : confer pp. 
1 (), 206, note, Masi) est, hominis Sidonii. Nostra oetate Sidon philosophos nobiles tulit, Boethum 
{Boi]6o<;) quo nos in Aristotelia phiiosophia commentanda socio usi sumus, et Diodotum ejus fra- 
trem {Strabo, 16, 1098) ; distat Tyrus a Sidone stadiis CC. non amplius ; in medio est oppidum Galli- 
narum, Opvidow (confer p. 285, note), urbs." — Strabo, ibid. The Roman jurisprudence, as well as 
government by a senate or open assembly, seems to have been at all times specifically opposed to 
these secret or midnight assemblies : " Arcana quum fiant sacra." In the declamation of Porcius 
Latro against Catiline (published in Havercamp's Sallust) it is stated ; " Primum XII. Tabulis cau- 
tum esse cognoscimus, ne quis in urbe coetus noctubnos agitaret : deinde lege Gabinia 
promulgatum, qui coitiones ullas clandestinas in urbe conflavisset, mobe majorum 
capitali supplicio multabetub. De te itaque, Catilina, sciscitor, tunc coetus istos commili- 
tonum tuorum contra prascepta XII.Tabularum, contra leges nostras, contra vero senatus ac plebis 
auctoritatem noctu cogendos esse putavisti ? Deinde quaero, si quando in lucem sepulchrales istee 
conciunculse tuse prodiissent, quid responsurus fuisses senatui, quid consulibus, aut quid viris 
optimis, atque amantissimis patriae ? " By such, insidious and extraneous influence was the law, the 
liberty, the greatness of Rome subverted. These secret conventicles by conspiracy, thwarting 
every honest endeavour, and corrupting all classes of people by the wages of iniquity, and depriving 
industry of its just reward and the respect which it readily commands, perverted every thing : 
" Quippe gloria industria alitur : ubi earn demseris ipsa per se, virtus amara atque aspera est ; pos- 
tremo ubi divitiae clarae habentur, ibi omnia bona vilia sunt, fides, probitas, pudor, pudicitia * * 
Nam perinde omnes res laudantur, atque adpetuntur, ut earum rerum usus est ; Malitia prcemiis 
exercetur ubi ea demseris ; nemo omnium gratuito malus est." — Sallust. de Rep. Orch. 53. A 
powerful counterpoise has been thrown into the opposite scale by the knowledge of the immortality 
of the soul and of the Divine justice, and the fear of God ; the arts of wickedness are now directed 
to sap the effects of this influence by shaking the foundation of all our knowledge. The wickedness 
of those impostors who, in all countries, in order to establish a source of consequence for themselves 
have succeeded in persuading the credulity of ignorance that superiority of knowledge is not the 
result of superior industry, or superior cultivation, or superior natural acumen, but of an inward 
light, which enables them to perceive better than their fellow creatures, and therefore to prescribe 
to them what they are to think of God, is entirely founded on the natural power characteristic of our 
intellectual sphere common to all mankind : " Ex tot generibus, nullum est animal praater hominem, 
quod habeat notitiam aliquam Dei : deque ipsis hominibus nulla gens est, quae non habendum 
^ciat esse deum." — Cicero. What monstrous superstructures have not these architects of deception 
reared on this foundation ! This and the perception of the moral distinction between right and 
wrong, just and unjust, are the attributes of our condition in this world (confer p. 163, n. ; statu 
vice), "ho, this only have I found, that God hath made man upright; but they have sought out 
many inventions." — Ecclesiastes, 7, 29. This adherence to the condition in which God created him, 



281 

excipio) praestans ct ingenio et diligentia, cum quatuor ilia genera principiorum 
esset complexes, e quibus omnia orientur, quintam quandam naturam censet esse, e 
qua sit mens." — Cicero. "Omnem enim naturam necesse est, quae non solitaria sit, 
neque simplex, habere aliquern in se principatum, ut in homine mentem, in bellua 
quiddam simile mentis ; unde oriantur rerum appetitus." — Cicero. Principatum he 
probably understood in the sense which he attributes to it as applied to it by Theo- 
phrastus, implying- the subservience of this adjunct to the percipient principle (indicated 
by his statement that it was not solitary) in giving effect to volition : "Theophrastus 
menti divinuin tribuit principatum."— Id., the word being apparently equivalent to 
pre-eminence or superiority : " Kloquentiae ergo a majoribus nostris est in tota digi- 
tate principatus datus." — Id. The same idea is implied by a dictum of the Hindus : 
" that which acts is inferior, and that which heeds is superior," denoting the subordi- 
nation of this principle to the functions of mind. 

§25. The insolent pretension (insulting to our common nature of humanity) of those 
who assert a special communion with God, elevating them as favoured individuals to a 
special illumination from the Deity, is impious in itself, and intended only to deceive the 
ignorant into a belief that the intellectual faculties in the vulgar mind are incompetent 
to the perception of truth. If the ignorant cannot be taught, the fault is in the in- 
structor, and not in any diversity in the subjects of instruction ; the number of faculties 
are in all mankind the same, and intellectual capacity more uniform in degree than is 
commonly supposed — a remark also made by Des Cartes. If an original difference in 
individuals exists, it probably is chiefly, if not entirely, owing to a greater vivacity or 
acuteness of sensation or percipience in the percipient principle ; but this is much 
more than counterbalanced by those causes which dissipate thought, and divert the 
mind from due consideration, by our cares and wants, and the frivolities of childhood 
and early life which a defective method of education encourages. The right use and 
direction of our faculties is of greatly more effect than any diversity in their original 
energy ; vigour of intellect depending, in fact, chiefly on due development and the 
acquired capacity of properly using them. How many ages passed away in futile specu- 
lations till the more powerful mind of Bacon struck out the Novum Organum ! 

§26. There is much more just cause to reprehend the pretensions of vanity than to 
lament the incapacity for instruction. It is but little that the wisest can know. Before 
concluding I must remark that it is a mistake to represent Christ as the wisdom of God 
(an idea borrowed from the notion of the Demiourgos or Purusha), if any thing \more 
is meant than what is the perfection of human wisdom, the duty which he inculcates of 
doing the will of God, and the certainty of moral retribution which he taught ; that 

and the careful endeavour to do what is right and avoid what is wrong, " is the travail which God 
has given to the sons of man to be exercised therewith." — Ibid. 1, 13. And this, it is evident, he 
cannot devolve on another without the dereliction of his moral duty and the sphere of action 
assigned to him (confer p. 141). 

2o 



282 

which is wisdom to man to observe with respect to things Divine, the Stoical maxim, 
to do what is right and to put our faith in God for the consequences," secure that it 
will produce imperishable fruit: "An innocentiae labem* aliquam aut ruinam fore 
putatis ? " — Cicero. " The world passeth away, and the lust thereof; but he that doeth 
the will of God abideth for ever." — I John, 2, 17. According- to the import of lan- 
guage in the age in which he lived, it would be more correct to designate him the 
Divine Justice. The Divine Wisdom savours strongly of being borrowed from those 
transcendent pretensions of Mystics and Sufies to participation in the Divine infinitude. 
Various circumstances countenance the surmise, that the first Christian Church erected 
in Europe was not uninfluenced by these Sufie architects. Paul the Deacon says : 
" ATIAN 20<I>IAN, id est sanctam sapientiam, Christus sapientia patris" (p. 208), — 
notions more allied to the Greek learning of Paul, educated at Tarsus, of which place he 
was a citizen, and at the feet of Gamaliel, than to the untaught knowledge of the son 
of the carpenter. We have but to look through space, where we see star multiplying 
on star, beyond the scope of the most powerful aids to the extension of the sphere of 
vision, reducible to no law whose operation is accessible to our observation, but, 
doubtless, all comprehended in a design no less admirable in its greatest than in its 
minutest parts, — we have but to look back on the past, where an eternity presents 
itself, which we in vain endeavour to comprehend, or to look forward to futurity, where 
we behold the same infinity in which our faculties are lost, to be satisfied that the 
wisdom of God is incommunicable to man, and that human wisdom consists in a 
humble reverence for the will of that Being, the immensity of whose works, and the 
simplicity of whose means, fill the mind alike with awe and with astonishment ; and the 
firm resolution, and the strenuous endeavour to merit by a life of virtue a felicity 
hereafter, that is, unsusceptible of disturbance, and eternal. 

§27. The justice of God, perfect in its nature, and inevitable in its fulfillment, 
determines the respective merits of moral agents by a very different measure than the 
estimate of the world. Many may have yielded at last, after resisting temptations, 
which would have overcome the virtue of those who consider themselves free from 
reproach ; but human frailty will not amount to a justification. The wisdom of that 
power to which we owe our origin and our existence, has manifestly conferred on the 
human will an authority over both the objects of its thoughts and over the body, suffi- 
cient to enable it to overcome any trial to which, in the circumstances of this life, we 
can be exposed. I myself saw a Hindu burn himself at the confluence of the Ganges 

* Ker seems sufficiently to show that Labes means perish, detriment to infinity : " Labes pene 
omnium ore id est, quod immundities aut macula ; sed occultiore et Latiniore significato id certe 
esse videtur, quod violentia qusedam, vel aquae illuvies, vel tempestatis grandinisque ruina, aut cum 
terra in altissimum hiatum vel barathrum aperitur:" in this sense it is nearly equivalent to the 
Sanscrit Pralaya (vide p. 125, note). This is more evident from the import attached by the barba- 
rous races to Labefacto : " Barbari etiam, cum transferatur ad similia, annihilo dicunt." — Ker. 



283 

and Jumna (the only instance of self-cremation by a man known since those of 
Calanus and Zarmano-chagas, vide pp. 121, 124). The pile was not above two 
Indian cubils square, and solid to about the same height, composed of rough billet- 
wood, on which the man was seated as all the Hindus sit cross-legged like a tailor, 
each log being- of the length of the side of the pile ; above this the pile was raised 
about breast high, of a single layer of logs on each of the four sides, forming the upper 
part into a species of pulpit. He was a man in good circumstances of life. And when 
1 saw him seated in this manner, stripped of his clothes, except a turban of fine 
muslin, this, immediately before he directed the fire to be applied, he took off, 
remarking, that it was too good to be burnt, and gave it to one of the bystanders, 
replacing it with an old rag. 1 was as near to him during the whole time as it was 
possible to be, from the heat of the fire, that is to say, within two yards, and could not 
perceive, while his consciousness remained, the slightest change in the expression of 
his countenance. There was a strong wind, which blew the flames from under him ; 
and 1 suppose he was at least twenty minutes or half an hour under their influence; 
both his hands he kept fixed on his lap, and in this altitude he continued motionless, 
even when the fire had reached the seat of his vitals, and until the rag on his head was 
kindled, when he raised one of his arms and knocked it off, returning the arm to its 
position, at which time the hand was entirely burnt from the wrist, and the arm so 
much consumed, that it was amazing the muscles could act. For about a minute before 
his death, his trunk was affected with a tremulous motion, as if the result of a vehe- 
ment effort to preserve his posture upright, for it only ceased when the eyes closed, 
and the body fell backward lifeless against the side of the pile ; circumstances strongly 
indicative of the retention of self-possession to the last ; the disturbance which the 
burning raff afforded to the seat of thought, incommoding him more than all the tor- 
ment he must have endured, and the tall of the body immediately upon death, 
showing that the support of the centre of gravity had been maintained by volition 
and muscular action. As Arrian has remarked with respect to this spectacle : " Ha?c 
aliaque hujuscemodi auctores fide digni de Calano conscripsere, non inutilia quidem 
hominibus quibus curm est intelligere, quam fortis atque invictus sit humanus animus, 
si aliquid sibi firmiter proponat."- Arrian de Exped. Alex. 1, p. 446. If these facts 
are combined with the many instances of the devotees who retain by an effort of the 
will the arms raised perpendicularly above the head for forty years together, till they 
lose all power of voluntary motion, and require a long time and a particular process to 
restore them to any degree of use, it cannot be questioned that the power of the will 
is amply sufficient to resist any the most urgent temptations to sensuality, and still 
more, any seduction to crime. 

§28. It is the duty of every parent, and of all who may engage in the instruction of 
childhood or of youth, to cultivate this fortitude, and energy of purpose, and to direct it 
to its proper end, by cherishing the natural love of virtue, inculcating the really 
valuable object of human life— the attainment of one better and eternal; the impera- 

2 o2 



284 

live obligation of moral duty, as paramount to every other consideration ; and warning 
them in sufficient time of the dangers to be apprehended from the arts of wickedness. 

§ 29. The aggregate amount of human frailty and the great majority of mankind who, 
in such an age as the present, are by ignorance and want particularly exposed as the 
victims of temptation, supply, and will long- continue to supply, materials for the opera- 
tion of those malevolent beings (for the name of men they do not deserve) who would 
sacrifice the present comfort and the eternal hopes of their fellow-creatures to their 
interests, or the unprincipled attainment of the objects of this world. Necker remarked, 
at the beginning of the French Revolution, that they had brought to great perfection 
" L'art de travailler les esprits," that is, of perverting human nature, and of fashioning- 
the minds and motives of men to serve their own purposes. Virtue and fortitude, and 
the diffusion of truth by proper instruction, will, however, diminish both the number of 
those who devote themselves to the pursuit of such purposes by such means, and the 
number of those who will be their victims ; and if the vain ambition of vulgar admira- 
tion or the more iniquitous end of a perverted ambition of power founded on the 
credulous belief of the acquisition of a superior nature, or the mistaken notion of the 
merit of such inflictions, are sufficient to induce such efforts of heroism, the love of 
virtue, our duty to God, and the eternal hopes and fears which his justice affords, 
ought to fortify the mind with nobler motives, to that more moderate effort of self- 
control which is necessary to enable us to accomplish the will of God. 



[ 1 ] 



NOTES. 



.(Note A referred to in page 11 of text, Note f.) 

The Picts are the same race of people with the Ambicht, or Ambacts of Caasar, the serfs of 

the Druids, and equites of the Gauls— the Celts or warriors who conquered these industrious 

people and universally reduced them to bondage. TJ£" Patu, Sans, just, true, excellent, well, sane, 

healthy.— Grammar, 480. I have not the book at hand to refer to, but I am much mistaken if 

Dr. Francis Buchanan, in one of his papers in the Asiatic Researches, does not state this to be the 

name given by the Siamese to the Malays of Acheen'. The Sanscrit root3J^ Anch, means speak 

clearly, or distinctly {Vide Note f, text, page 11), and by an opposition not uncommon in the word* 

of this language, but much more frequent in those of the Chaldaic family, speak indistinctly, and 

also worship ; 3^ Ach, worship, arlore. The Malayan language contains a large proportion of words 

derived from the Sanscrit or some Pracrit once widely prevalent in the Eastern Sea 9 . Many of the 

images in the ruins of the temples of Java have at one time been objects of worship in India. WK 

Bryh, labour, take pains (example, ^frTqTS[2f Bryhati Baisya, the trader takes pains). The word 

Baisya is the same with Vaisya ; the designation of the third or mercantile class of the Hindus.— 

Dhatm, 93. q"^ Vasa, Sans., verb, sit, dwell [Gram. 624) ; q"5R" Vasu, wealth, riches, treasure 3 (title 

of an order of mythological beings, of whom there are eight, i. e. the eight gods of the Egyptians) ; ^f^f 

Vasu, rich, from ^"H Vas, remain, dwell, stay. — Gram. 479. Remain, stay, dwell, is the import of 

SQiAXA Chemi, Coptic, which is the word invariably used for Egypt 4 , from y^K Manere, if this is 

not the same with Goth. Helm, Scotch, hume, English, home, own abode, or place of residence {vide Note 

B, page 6) ; Sit, and Sith, or Shith, denotes the Scotch Picts ; ^"ig" Veesht, Sans, (root), wrap round or 

about, surround, envelope ; c^g" Vayshtay, he wraps round about ; ^" < g"«T" Vayshtanay, synonym of 

cftg" Vaysht {Dhatus, 129), Anglice, invest (the common act of investiture is with a robe of office) ; q"^j" 

Vasttra, cloth {Gram. 499), vesture; TT£- Patuh, cloth {Gram. 480); q"fT Vas, cover, spread; 

1 This appellation, Acheen or Achin, is the corruption of the name by Europeans. The Malay word, as written 
by Marsden, is <!js-l Acheh {Dictionary, p. 3), and explained " a Port and Kingdom at the northern extremity 
of Sumatra, and formerly a powerful state." The Malaya, like the Persian .>. Zend and Sanscrit ^T, has the 
English eh, as in church, such, which no Chaldaic language has. 

- No small number of the words in the Malay language are Persian (a greater number are Arabic), and pos- 
sibly derived to it from the Zend or Zund. The name Suntla and of the Straits of Sunda seem to countenance 
the supposition, that these may be the remains of the industrious race conquered by the warriors: " Os 
moradores de Sunda," De Barros remarks " Gloriandose ser melhor que os a Jaua." — De JBarros, vol. vii. p. 75. 

3 Paith, divitise, Goth. Gloss. Edd. 2, 570. 

4 jEgypti et civilem ac mansuetam vitam deguut et in locis notis habitant, itaque etiam constitutiones 
eorum memorantur. — Strabo, 1135. 

1 



[ 2 ] NOTES. 

cfT$T£T Vasas 1 , clothing (Gram. 455) 2 ; ^^ Bryh, labour, take pains, is, 1 apprehend, the root 
of our word Brehon ; the Brice, or Bruce, ox chief justiciary of the Picts. O'Reilly, in his valuable 
treatise on the Brehon Laws, defines (according to them) " the inheritance of wealth or land, the 
fruits of industry," (p. 69,) (i.e. property 3 , just and lawful possession) possession with the quality 
of right (wwfcNote C, page 11). The ancient Irish, he says, exceeded all the nations of Europe in the 
manufacture of woollen cloths (Ibid. p. 74), to which it may be added that the Welsh appellation of 
the Irish language denotes the language of the weavers. Gwydd, Machina textoria; Gwydd, textor; 
Gwyddel, Hibernicus; Gwyddeleg, Lingua Hibernica. — Davis. I am mistaken if, according to the 
symbol bards, this is not the origin of waddle (like a duck), and to paddle, strike the water with a 
paddle, because the alternate motion of a weaver's feet resembles that of the web feet of a duck in 
swimming. There were some of the Northern nations who in rowing would not pull together ; the 
primary idea seems indeed to be Welsh, Gwydd, Anser, a goose. — Davis. (Vide Note D, page 16.) 
The word Brehon 4 when written with all its letters is Breitheamhuin (O'Reilly, 7), from which 
Brice and Bruce, and probably Brute b , has been abbreviated, as well as Brehon ; Reachtairidh are the 

1 It is from these etymons that the Vestal virgins and the fire of Vesta comes. The " veiled ones" is the 
polite expression in the east for modest women. The goddess Vesta was represented in a long flowing robe 
with a veil on her head. The Vestals had three coverings, — a vest, a surplice, and a large purple mantle reaching 
the ground. According to the Targum, on the Book of Esther, Vashti, who would not come when she was 
sent for, was exhibited naked to the nobles, with nothing on but the crown on her head. 

2 It is to be observed that the Brahmans of the Hindus are all clothed, and designate the Buddhists and 
Jainas, "the naked Sectaries;" — these are the Gymnosophists, who are said to have been the Philosophers of 
the Ethiopians, as the Brahmans were of the Hindus. 

3 Language in this instance, as in many others, preserves the evidence of the perception and recognition of 
truth by the spontaneous action of the faculties. The word proper-ty is immediately formed from the word 
proper, which primarily signifies right; we say proper and improper for what is right and wrong in the sense 
of Fas and Nefas. What is proper to a thing is that which is rightly, justly, truly, attributed to it, what belongs 
to it, or is inherent in its nature, and is applied in this sense to inanimate objects. Thus we say it is the pro- 
perty of the Magnet to attract iron, the property of chemical solvents to destroy the cohesive attraction between 
the particles of the solids on which they act by a stronger attraction for those of which they are themselves 
composed, and so forth. A right is in the nature of things indestructible : a man can never be deprived or 
divested of any right abstractedly speaking. The enjoyment or exercise of them may be subverted or impaired by 
force or by fraud, but the right founded on the nature of things is in itself inextinguishable. The only 
question open to jurists on this subject, is as to the transference of rights ; by alienation, by sale, by donation, 
by bequest, by transmission by inheritance, by the right which the child has in the right of property of the 
parent ; and in all these cases there is manifestly not only a limit, but conditions, under which alone a deriva- 
tive right can be acquired and constituted in another ; and that, except with respect to property only, all other 
rights which a man possesses are personal and proper to himself alone. A misconception of the nature of the 
right of the child in the right of the parent, has led to the perpetuation of slavery, and the doctrine of "the Born 
Thrall," and the servile race, and many other evils, such as a misinterpretation of nature with respect to such 
primary rights has never failed to produce. 

4 The synonyme for «sj ^ Bryh, Sans., labour, take pains, is ^<£J ff Udyamay, Sans. — Dhalus, 93. I am 
much mistaken if this is not from the same etymon with Hodu or Hodee, used for India in scripture ; if not of 
the Hindee, Oude and Sans. Ayodya, under which designation they denominate the east, and understand it to 
include all China and all Siam. Those people were considered by the Heroes fools, and of an abject spirit, who 
would condescend to earn by labour what it was possible to take by force or fraud, nV^TH Hediuth, (Greek, 
Idiota), plebeius, vilis; adjec. vulgare, commune. — Castel, 813. 

s sf Brii (root pronounced Broo), speak ; STpf Briitay, he speaks, Sans. — Dhatus, 91. 



NOTES. [ 3 ] 

law-givers* evidently allied to riffht ; and I apprehend the arhita (the upright) or aryya, the 
Jainas 3f^rf arhat, Sans, worthy {Gram. 525) ; who were almost all Vaisyas, which, I apprehend, is 
from the same root with the Irish Bas, the hand. Hence the Bas peuple, the base-born, serfs, or 
sclaves 2 — an epithet invariably applied to them after their reduction to slavery by the warriors or Celts. 
Basileus, Greek, a lawful king 8 , as opposed to a tyrant ; 3f32[ Aryya, a master and a vaisya, one of 
the third class (Gram. 431), from ^3f Ryyju, straight, right, true, from 3f ^ Arj, earn.— Gram. 481. 
Ileber and Ileremon, Mr. O'Reilly states, were the first Iberno-Celtic monarchs ; that is, the 
warriors who ruled over the enslaved serfs ; Heber denotes the industrious classes, the Iberians ; Here- 
mon, the captors, — from the Sanscrit root ^" lire, seize, take by violence. Synom. ^"TOT Haranay 
(Dkat.16?) ; S^TJ Hara, who seizes, takes by force ( Gram. 443), Scotch, harry, i.e. rob. It is remarkable 
that the penalty of the Welch law for corrupt or erroneous judgment by a judge, the loss of the tongue, 
is common to Java, which probably was at one time the country of the Malays. These people assert 
that they are of the original stirp of all those that ever wore the creese or dirk. This creese is the 
Sagaris of Herodotus, and the JLookerry of the Ncpaulese. The sacred writings of the Jainas are 
called Aguma, and are said to have been revealed by Siva, as the Vedas by Brahma. This word 

1 " Ract (Raclit), he arose {i.e. stood upright) ; Ract (Raclit), React (Reacht), a law, an ordinance, Lat. 
Rectum; Ractaire (Rachtaire), a lawgiver, a judge, item, a dairy man; Ractmar, giving laws, legislative, 
r.ejbljm ; Ractmar, Fcilim, (lie lawgiver." — O'Brien. ?\ £"T '. Arity, JEth., Lex, Statutum ; A,4" : AeV^ '• 
Lika Arity, legis doctor. — Castcl, 2 l l\. This word Lika, /Hth., seems to have an affinity with the Sanscrit 
Likhna, writing, like our Clericus,a clerk lor a learned man. 

2 cTyU|^sl Vanij, Sans., a trader, merchant. — Gram. 525. It is from this word that both Phoenicians and 
Venetians, Veneti, are derived, (and Heneti, who are the same people, — the V or F being very generally permu- 
table with the II, as in Fils or Fitz, and Spanish Hijo, a son, Eneti, i. e. laudabiles. — Jornandes, 109, vid. Slrabo. 
The Jainas or Banians, the laity of which sect are called Sravacs, are, I believe, the same race with the Sclaves; 
TT*^ Pan, Sans, root, deal, bargain, buy and sell, whence Banian ; TT?)"^ Panatay, he deals ; UTJT: Panah, 
price, bargain, wages. — Dkatus, 83 — 84. In Scotland a servant's penny fee was the common term for wages; 
hence the Pmii ; and Scotch and English, Penny for coined money. Pana, or Panam ; Dekhanee Fanam, 
copper, silver, and gold coin, in which the several gradations of amercement in the Hindu law are estimated. 
This gradation of amercements, 1st, '2nd, 3rd, &c. is common to the old law of this country. cj"yu|ch Yanik 
is also a Sanscrit term for a merchant. — Ibid. All the great Jainas nearly, are represented as of a golden or 
yellow colour, Punieeus. " Veneti ab una stirpe exorti ; sua nunc nomina reddidere Veneti, antea Sclavi." 
— Jornandes, p. 103. The Warni were the same people, the Serfs, whence the Latin Vcrna, a slave : "War- 
norum stirpe geuitus, longe a Gothici Sanguis nobilitata sejunctus." — Jornandes, 126. These noble Goths 
were the Celts, speaking an improved language; Geilt, Irish ; Guyhlt, Welch, a wild man or woman, i. e. a 
savage in the sense of Sanscrit Racshasa and Mlech'ha. 

3 Quasi Basi laos, the hand or minister of the people. Bastard, Eng., is of the same origin, denoting primarily 
the son of a noble by a serf. Basdard, Irish, a bastard (O'Brien), bas, the hand, oil ignominy, bas-oil, a 
vassal, serf (Welsh, Ailt), dart, to bull a cow ; the lord of the Manor or village lands being considered a species 
of parish bull. This refers to the bondage universally imposed on the serfs, of the right of the lord to deflower 
all the women before marriage, a right compounded for in the Scotch law by paying the woman's marchet, 
see Skene, de verborum signi/icatione ; and in like manner in the Welsh law. The analogy holds in the San- 
scrit, Grama, putra, a bastard, literally, a village son. This state of things seems to have produced a complete 
dissolution of morals among the female serfs, who appear to have been considered by right the concubines of 
the Celtic nobles and priests ; the Druids and Equites: see Davies, voc. Meiriones, Welsh; hence, maid Marian 
for a strumpet ; druiry, Scotch, harlotry ; lucd, Irish folk, lucd druire, whoremongers ( O'Brien.) ; Log, Hindee 
folk. ^lcj\ Loka, Sans., people, item the world. — Gram. 



[ 4 ] NOTES. 

Agama, whatever may be its original etymon, is, I apprehend the same with the Irish Ogham. 
The word Patuh is I believe the origin of St. Patrick, and of the national designation Paddy, 
for an Irishman. In a work of the eighth century, a Primitive Cycle is said to have been 
brought into Ireland by St. Patrick, our Pope, " Primum ilium, quern Sanctus Patricius Papa 
noster tulit." — O'Reilly, 42. Some have supposed that St. Patrick was altogether an ideal 
personage. He was, I imagine, a mythological personage primarily, referring to the period of 
legendary lore, and not the age of history, like Arthur and many others whose names were after- 
wards given to later individuals, to whom many of their fabulous exploits were attributed. The name 
I believe to be compound, Pat and ric; which latter word, in all the Gothic languages, means realm 
or region, and is found with this sense in the Chaldaic, and denotes the ai'ticulaie speaking region. 
This is a name entirely different from Chepha, t]*D Chiph. Heb. Chald. Syr., Petros, Gr., Puthr. 
Hindee, a stone or rock. Popa, Irish, master, or Dominus 1 {O'Brien); I conjecture in the 
sense of Seigneur, Senes, which was the designation of the upper council of the Carthaginians. 
The first use of the word Pappas in the Christian Church was to denote the Hierarch of Alex- 
andria, and is Egyptian, Pi (article), and Appas, vetus, antiquus, senior, seigneur. 

These Picts, like the UaXaioi of the Greeks, seem to have denoted in this country the ancient or 
primitive people, Peitear-leac, versed in ancient history; Peitear- lac, old law; Peit, a musician 
(O'Brien) ; Crowder,a musician, is derived from Cruitnich, a Pict. It is remarkable that the music 
of Java, an art much more extensively cultivated in that country than in Hindostan, was found 
(as appears by Sir Stamford Raffles' Book) to be formed on the same principles with the Scotch — John 
O'Groat's House is in like manner, Cruitnich ; Synon. Caiih-ness, — the Ness or Cape of the 
Caiths, another name for the Picts or Handi-crafts men, from Kat, Kit, Kate, Lapland, the hand, 
Hat, Hindee, the hand. The Cape of the Pethland, or Pentland Frith — this is the etymon of 
Cathay, the country north of China, the country of the Taats. The Mogols call themselves Shah- 
Cathai 2 ; Tats or Tatja, Lapland, Rusticus, Swed., Bond (D. Lap. 4G0), i. e. Lords or Sovereigns of the 
Cathai, Taats, or Tajics, or artificers (Ka, vel Lafa, Lapland, flat-hand, Swed.), Vola, Lat. (D. L. 190), 
Lufe, Scot. When Zengis Khan was raised to the throne in the assembly of the Tatars called Cooroo 
Altai (i. e. the Golden Cooroo), they first seated him on the ground on a felt or saddle-cloth, and 
then raised him on their hands to an elevated throne and saluted him king. This, I believe, is the 
origin of that form of the hands for carrying, which in Scotland is called the king's cushion 3 . Caith in 
Hindee is a cultivated field, arable land, ^^c^ Chat (Ch. gutt.), Persian, apis (a bee), item thronus 

1 And in the report of the Highland Society, p. 287, it is stated Papa, Popa, or Pupa, denoted lord or 
master. According to Jamieson's Dictionary (a sufficient authority), there were two races in the Orkneys, the 
Picts and the Papes, i. e. the serfs and lords. 

2 Mogols, Cha-Catais de huma linhagem antiga, e nobre dos Tartaros. — De JBarros, 8, 2. It may be a 
question if the Chinese do not derive their name from the same import, viz. Artificers, Chinyja (^Ethiopian). 
Artifex, opifex, Creator ; Chinata Ahhamara, opifices naviuni; in this case the Hindus might appear to derive 
their appellation from the English word hand (a hind, an overseer of agricultural serfs, chosen originally from 
among themselves). The Siah Hindus or Black Hindus are the Abyssinians. ^^.sjjb Handus, Arab, solers 
et expertus, perspicax. — Castel, 869. Anglice, handy. \)h£Tl, Hynydache, or <*r\£X\, Hhynydache, iEth., 
Candace, the titular designation of the ^Ethiopian Queens. 

3 , ilU js>- Char Balash, Persian (four pillows or four bolsters), Pulvinar incessoriutn eique appositum 
majus, cui innituntur: fere in quatuor Cubiculi lateribus disponi soliti. — Castel, 2, 1S6. The Persian kings 
are represented on such a throne, the Parthian kings on a chair. It is not undeserving of remark, that the 
words in these Eastern languages, which signify magnificence or grandeur of condition, signify also a pillow or 
cushion, and would appear in remote ages to have given occasion to that part of a lady's dress, which, I believe, 



NOTES. r 5 ] 

regius Indorum, the regal throne of the Hindus (Caste/, 2, 439) ; ^ Hasta, Sans. (Gram. 560), 
Hat, Hindoo, a hand, the hand '. Many of the Mogul emperors applied the sign manual by dipping 
the hand in ink and stamping it upon tho document. All the earlier christian priests were created by 
the imposition of hands. These seem to refer to the hand as the instrument of earning or lawfully 
acquiring by labour, and consequently of lawful power. It is however to be observed that c^~j^== 
Chabasat, Persian, means a bee, Apis, and also poison; venenum, Pulpa Colocynthidis, Aristolochia. 
and is the word used (Deuteron. 29, 19) for drunkenness. The Chat, a Bee, I apprehend, refers to the 
Brahmara or black bee which forms so prominent a poetical image in the Hindu writings, and is no 
doubt the scaralwM.s, which is primarily the hieroglyphic of the Demiourgos, or Viswakarman, the 
carpenter or maker of the universe, according to the theory of those who suppose it made by hand 
from a plastic matter 2 . No Jaina will eat honey; I believe because they consider it robbing the 

in the mysteries of the toilet is designated a bustle. As the Chinese women imagine they render themselves 
more engaging by contracting their feet as a proof of gentility, by showing that they are above the necessity of 
walking ; so this amplification seems to have been considered a mark of superior consequence ; " ju^J Xasid 
Arab., cervical, shalum, omne iiiHatum, >hala vel supellectilia; solium in quo strata sunt imposita; nobilis, 
eminens, nobilitau, eminentia( Castel, 2379); j^s Chabar, Arab., Valde magnus, maximum nomen, magnus! 
ingens; "lOD Chabir, Ileb., Pulvinar, and is used for the pillow of goat's hair (l Sam. 19, 16); <ulL 
Aatame, Arab., magnitudo, magnificentia, item, pulvinar, simile quod, quo magnas nates mentiantur fcemince, 
ita nam magis placcnt." — Castel, 2728. Cooroo or Kuroo, it may be observed, denotes the artificers, or more 
properly, the mixed race, the Kcmbri or Cimmerians, and is Sanscrit ^JfT; Kuroo, name of an ancient king and 
of a country, from cfi Kry, do. — Gram. 4-81. These are the Uttara Kooroos of Ptolemy; 33"J~T Uttara, 
Sans., far-north.— Gram. 543. It is from this root Krv and Kara, the hand, that the name Kurds and Kerds 
are formed; cft^T Karttu, Sans., to do (Gram. 440) ;^V£b Khar, Pers. ; ^0,1= Khardan, Pers., operare, 
operari, colere terrain (Castel, 2,431); ^b,^ Khardan, qui operari novit, opus intelligit, villicus qui con- 

ducit agros (ifitd) (the hind, or maor) ; M^b Khard, culter (Got. 22, 6; Num. 33, 35; Castel, 2, 432); 
cJ-^y^ 3 Kharidan, operari; 2. Seminare agrum; 3. Frumentum serere (Castel, 2, 432), whence a garden. 
1 liese are the same with the Socs or Sacas, the Taats or Tajics, the proper Guebre or Eeranian race, the men 
of which were nearly exterminated and tho women reduced to slavery ; cfJ££T Karmma, Sans., work ; 
cfjTiTcf^J Karmmakaree (a doer of work), a maid-servant (Gram. 447, 448); ?TH"T Dasee, a servant- 
maid ( Gram. 5 1); ^J^ft Dasee, fern., a slave, a servant ( Gram. 587) ; <^TSfWM" Dasee Sabhah, an assem- 
bly of female slaves. — Gram. 61 2. In every language of the world of any antiquitv the state of slavery of the 
women is evinced, and in the manners and customs of all the barbarous races who enslaved them. Cooroo is 
the origin of the name of Cyrus : Herodotus describes the many tribes of Persians, to whom Cyrus addressed 
himself, a distinctive characteristic of this race, the Gotras of the Hindus. 

1 Jo^ Aurnad, Pers. (from Sans. Arj, earn, earned), victus ad sustentandum necessarius (daily bread), item 
Thronas, Corona, et Gloria, dignitas, potentia, ornatus, venerabilis intelligentia; (^L) .a,..! Aurnach, id. victus 
vitas consuetudo ; Solium regis, ornamentum. Honor, excellentia, splendens indole, nobilis, humanus, comis, luna 
et lux lunaris (Castel, 2,62), (i.e. the light of reflexion, human thought, philosophy). 

- The Persian retains the affinity of this word Karman to our carpenter (Viswa means all, the universe, 
to war), U.l== Charaba, art.ifex. — Castel, 2, 431. The earlier Christians (and those considered orthodox) 
supposed the Demiourgos to be the father of Christ. Justin Martyr complained that Markion of Pontus 
"plurimos mortales per universum orbem induxit, ut impie loquerentur, negarentque universi opificem patrem 
esse Christi, alium vero quendam longe illo prrestantiorem universum condidisse affirmarent." — Euseb. Hist. 
Eccles. 134. This notion of the Demiourgos or Viswakarman is according to the conception of Plato, which 
he no doubt acquired during his study in Egypt. Of this parentage they supposed the condition of the 
husband of Mary typical, and much question arose whether he was carpenter, blacksmith, or mason, accord- 



[ 6 ] NOTES. 

animal of the fruits of industry. These are the same people called Banians by the Portuguese 
and earlier writers, who rightly recognised the rights of animals, though they carried the principle 
to an absurd length. These symbols are nearly all of them interpreted in two senses, a good and a 
bad, — according to what is called the right and left-hand sides (a distinction common to all the 
ancient mysticism). The Sanscrit root 3^"^" Mad, means be intoxicated, Jf<J": Madah, intoxica- 
tion, madness. — Dhatus, 104. JTU Madhu, means honey [Gram. 49), whence our word mead, or 
Metheglin, jj^" mayt, Sans, (root) grow mad, intoxicating or strong drink; Madhu Khar, a Bee 
(maker of honey). 



(Note B referred to in Note A, page 1 .) 

It is not impossible that it is the same word with the Sanscrit ^TJf; Homah, a burnt offering of 
oiled butter (i. e. clarified butter) from ^" Hu, give, offer on fire, devour. — Wilkins' Gram. 488 ; 
Dhatus, 165. *3"cT Ghrytan, oiled butter; in the Veda only (i. e. in the oldest written Sanscrit) *rTcT; 
Grytah, which has a nearer affinity to our word grease or greasy. — Gram. 615. According to the 
Welsh law, the back stone of a fire-place is proof of a tenement or settlement 1 ; this is properly the 
hearth stone. All these libations and offerings on fire, appear to have been made originally, like 
grace before and after meat — on the domestic fire. Hence " pro aris et focis," for our hearths and 
fire-sides. A fugitive, if he could place himself by the fire, was under the protection of the master of 
the house and his household god, and claimed sanctuary. The Homa of the Hindus or spot conse- 
crated for sacrificial fire is never an Altar or substitute for, or representative of, a high place, but 
on the ground, or a hollow or excavation in the ground, as we should say the ash-pit. In the Guebre, 
fire, though on an altar, the accumulated ashes are essential. From some customs practised, or till 
recently practised in the Hebrides, the traces of these notions are apparent. This upright stone 
(which was probably carved, celvi 2 ), the evidence of possession, is the origin of the foundation stone, 

ing as they supposed the one or other of these trades to be that of the chief artificer. " Josephus (Pater 
Christi) fuit faber, ut Matthaai decimo tertio, Marci sexto scribitur, unde Christus filius fabri dictus fuit ; 
Hilarius in Matthaeum, canone decimo quarto, videtur sentire, quod Josephus fuerit faber ferrarius: ita enim 
inquit, " Sed plane hie fabri erat filius, ferrum igne vincentis, omnem sseculi virtutem judicio decoquentis 
Massamque formantis in omne opus utilitatis humanse. Verum plerique alii existiraant, eum architectum 
seu oiKovofxLKov fuisse." — Cent. Magdebur. 1st ed. ; Cent. 1, p. ], 370. It is melancholy to reflect that such 
questions should ever have been considered serious matter of religion. 

1 The same species of proof seems to have been sufficient evidence among the Jews. — " And these were they 
which went up from Tel Melah, Tel Harsa, Cherub, Addan, and Immer, but they could not show their fathers' 
liouse." (These were different from those whose genealogy was registered, that is the priests and nobles.) " And 
of the children of the priests, &c. These sought their register among those that were reckoned by genealogy, but 
they were not found ; therefore were they, as polluted, put from the priesthood." — Ezra, 2, 59-62. 

: Dala (Irish), a tale, relation (story).— O'Brien. Dalian, cloice (a telling stone), " large stone, many with 
inscriptions all in Irish Oghams, which none could explain but some antiquaries, or perhaps them Druid 
priests." — O'Brien. These stones seem to have been resorted to after the destruction of the Inglis or Picts, 
and the worship of the fire or light — the fire of Vesta. The clachan or stones in Scotland seem all to have 
marked the site of a village at least, if not a town, and of a place of worship. — " Are you going to the clachan?" 
is equivalent to, Are you going to church? The tolling of the bell seems originally due to this people, Goo, 



NOTES. [ 7 j 

with which coins and other marks of recognition are buried. The upright stone is in like manner 
the Hindu ceremony at the founding of a city ;— " the setting up of its stone," as if of the common 
or public fire. There is no question that under the Celts human sacrifices to Baal or Moloch, the 
Lord, were practised. It is a common threat in Scotland used to children,—" I will put you on the 
back of the fire," and an execration,—" I wish you were on the back of the fire," i. e. I will sacrifice 
or wish you were sacrificed. ^ charu, Sanscrit, an offering of dressed food, fesh (French, chair), 
(Gram. 479) TJ shu, bring forth young, produce (French, enfanter) hence the she of animals, from 
whence tf^ sava, a son, a sacrifice. — Dhatus, 149. 

The Lord God, the Supreme Giant, the Most High, seems to have required this proof of devotion, 
as He did from Jacob, from all within his power 1 . All that opened the womb, man or beast, were 
the Lord's, according to the law delivered by Moses in consequence of his covenant with the Lord 
God*. I will advert to this further in a subsequent note. Much of the labour of the Brahmans 

_a bell— and is characteristic of the Hindu worship. Tn the Guebre worship these stones are retained, the 
Mobed officiating first at one and then at another, as our priest at the reading-desk, pulpit, and altar. The 
Persian language has preserved the same affinity . <UA£=rJw Sanch-daneh, a receptacle of stones, or place where 
stones are set or placed ; Locus ubi Idola Ethnicoruni quasi lapidei simulachri conceptaculum. — Caste/, 2, 353. 
That is a Guebre place of worship contradistinguished from a Mahommedan. The words Idola and simulachri 
are an explanatory interpolation of Castel's not implied by the word tiTL, Sanch, Lapis, Petra, Exhedra lapidea. 
— Caste/, 2, 353. The Guebres or Parsces seem never to have been worshippers of images. It is to these 
stones that Stone Henge is to be attributed— the Chorea gigantum. Their antiquity may be inferred from 
their reference to rites common to the Persian fire-worshippers. Wilts is the wilds; and these Deserticolae 

c, j j 
seem to have there retained their ancient rites. Castel (2, 281) renders the Persian word " J.jj Duhul, Turcis ; 

VlD Tol, to tole, quod in Oriente Tympanis hoc fit ad templa ; j\. J^j DahuUBaz, the hawk's tole, aheno, 
tympanum minus, quod ephippio alligatum pulsant in venatione, cum Falco dimittitur ad volatum, ut eo sono 
excitetur, impellaturque ad quaerendum et capiendum praedain." This is, no doubt, borrowed from, or the 
original of the Hawk's bells. It is the kettle-drum or reversed bell, and is possibly a means resorted to to com- 
memorate this ancient avocation to prayer, and to aspire or ascend to immortality, after the bell was prescribed 
(as it still is in all the Mahommedan countries), and of the custom nearly universal throughout the world, of 
beating brazen vessels during eclipses to shorten the obscuration of the lights of heaven. 

Sic plane humanum genus, mentis stupore et pessimorum Daeraouum fraude deceptum, intelligibilem Dei 
naturam, qua? caelum, mundumque ipsum transcendit, humi in corporum ortu ; et in hominum affectibus, atque 
interitu residere sibi persuaserat : homines vero eo processerunt amentiae, ut carissima etiam pignora iisdem 
immolarent ; nee communi saltern parcerent nature; sed quos unicos habebant liberos, pros furore et insania 
jugularent." — Eusebius, Orat. de Laudib. Co}ista?iti?ii, p. 690. L=>- Gibbar, Arab., Magnus gigas, Phantas- 
ticus {Damon), UairoKparwp omnipotens, et AvroKparwp absoluti imperii dominus. — Castel, 479. This is no 
other than the Lord God. 

I must here remark that infinite mischief has accrued to the cause of true religion, and to the original 
doctrines of the Jews and to Christianity, by the abuse of words which applied to the Lord God of Moses, — 
(this Pessimus Da?mon), the terms expressive of the supremacy of the Deity. Implicit obedience to all his 
words was the obligation of the Covenant; and He enforced the fear of " his glorious and fearful name the 
Lord thv God " with such denunciations as these — " That it should come to pass if thou wilt not hearken unto 
the voice of the Lord thy God to observe to do all his commandments and statutes." . . . '• That " . . . " Thou shalt 
eat the fruit of thine own body, the flesh of thy sons and of thy daughters (which the Lord thy God hath given 
thee) ; so that the man that is tender among you and very delicate, his eye shall be evil towards his brother, 
and towards the wife of his bosom, and towards the remnant of his children whom he should leave, so that he 
will not give to any of them of the flesh of his children which he shall eat. The tender and delicate woman 
among you, her eye shall be evil towards the husband of her bosom, and towards her sons, and towards her 



[ 8 ] NOTES. 

seems to have been to reclaim the people from such atrocities. Shu or Shee, bring forth, is the 
etymon of the word Sin, or Son, — offspring, in all the Gothic and Sclavonic tongues ; — but espe- 
cially the Pictish Scotch or English, — as John-son, Wil-son, Clark-son, &c. The Lord God and 
Moloch seem originally derived from the Hindu Indra, the king of the Gods or celestials, according 
to the Hindus. [The name Indra has however a hieroglyphic import of a different nature referring to a 
better religion.] The name for a son in Sanscrit and Hindee is Putra, because, say they, he saves the 
father from the hell, called Put. There can be little question, I apprehend, that this was primarily 
by being sacrificed. Secondarily, because he is the person to offer the funeral cake and perform the 
observances by which, according to a doctrine said to be coeval with the Kaleeyug, they suppose 
the material form in the other world will be reproduced 1 . The Brahmans have however succeeded 
in establishing the belief that the salvation of the father from the hell, Put, is effected at the moment 
of birth ; " qr^cfrrT Puta Kratu, Title of Indra {Gram. 608) ; g^f Kratu, a sacrifice (Gram. 485) ; 
Affin. cfJ3(" Krayva, flesh ; ^5TJ2" Kravyad, what eats flesh, carnivorous ; from 3R3J Kravya, 
flesh, and 3f<T Ad, eat." — Gram. 459. 

The allusion to Homa, Sans., from Hu, devour, may appear remote from Home, own abode, fire- 
side: the house tax was, however, originally a hearth tax; Fuego, Spanish, fire; in the sense 
Casa, vezino, house, neighbour, is rendered by Larramendi (p. 380) ; Lat. focus, Basque, Suc-aldea, 
Aldea, Spanish and Basque (p. 54) ; Cerca cercania y al Lado, Lat. circa, propinquitas et latus, 
the side, beside; thus we say the whole country-side for the whole neighbourhood. Hence our 
Ham-LET. The Sue seems the Soc and Soccage. {Vide Note C, p. 15, Note *.) The word used 
for a hearth (Jeremiah, 36, 22) is lltf Ahh, and twice in verse 23, where the Roll is described as 
consumed in the fire that was on the hearth. In all these cases prefixed to Ahh, is II Hu 2 . This 

daughters, and towards her young one that cometh out from between her feet, and towards her children which 
she shall bear ; for she shall eat them for want of all things secretly in the siege." (Deuteron. 28, 53.) These 
are worse than the Dirce of any heathen nation, and cannot, it appears to me, be attributed to the Deity 
without the most blasphemous degradation of his nature. The most cruel and ferocious cannibals that ever 
disgraced the form of humanity never imagined anything more atrocious, of the savage objects of worship 
which they were made to fear, but could not reverence. 

1 This they suppose is occasioned by presenting the funeral cake (^oa, Chucha, Syr.) Placenta (Castel, 

1696), (Scotch, Cookie); "1JO Chaach, or JO JO Chaacha, Heb. and Chald. Placenta; i-s \ r C—, Chaachon, 
Arab., Panis bis coctus, exsiccatus, Anglice, a cake (Castel, 1777) (Scotch, oaten cake, the only bread called 
cake by the Scotch), called by the Hindus Pinda (Lat. Panis, Scotch, bun, bannoch), of a globular form, pre- 

sented they say because " that which grows by nourishment is body." The Persian \ j l^*uA}1 Azdast Fara> 
panis azymus tenuis super lamina ferrea vel fictili in sartagine cocta (Castel, 2, 23) seems the Scotch Farle 
of cake bahed upon the plate of iron called the girdle, whence to grill, bake ; Sans. T3["Tcf} Pakee, dress food, 
cook. — Dhatus, 81. Bannsom, Irish, a girdle or bake-stone. — O'Brien. 

2 The form of these prefixes in the Hebrew and Chaldaic are probably not insignificant, and seem, in 
certain cases at least, to have borne a mystical import intended to be intelligible to the adepts. It appears, 
from some explanations afforded in the Targums, that the particle **) ui, vi, or wi, written likewise ♦I'J woi, 
also Syrian and Arabic, rendered Vae, Lat. (wae Scotch, woe English), ^Eth. ©,f?A waily, or wailjy, English 
wail, is never used but to announce calamity, in which sense it is apparent it must have been widely intelli- 
gible ; " Jjv. Wail, Arab, particula comminantis et pcense, incidens malum, calamitas, nom. putei ardentis in 
Gehenna in quam conjecti colliquescere dicuntur montes (pit of perdition) ; item solutio crinium." — Castel, 
934-5. Hence the custom of the Malays of loosening the hair, on taking the resolution of " Amok, rushing 
in a state of frenzy to the commission of indiscriminate murder." — Marsdens Diet., p. 16. 1H Hu, Heb, 
Chald. Syr. Vae.— Castel, 820. Latin, Heu. 



NOTES. £ 9 j 

word Ahh is explained by Castel (76), Focus, Rogus, item Ah ! Heu ! Chald., Vox doloris, adeoque 
imprecantis. « Rogus, Gr. llvpa, strues, lignum ad cremanda cadavera" (Ge««?r, 7%e*aar.) ; also 
the scene of Lamentations. 

" Turn juvenem nondum facti flevere Quirites ; 

Ultima plorato subdita flamma rogo est." — Ovid, Fast. 4. 855. 

These, at least with the mercantile races, would appear to have been in the penetralia of their 
dwellings. 

" At Regina pyra, penetrali in sede, sub auras, 
Erecta ingenti, taedis atque ilice secta." — Virgil, JEn., 4, 504. 

The sub auras is applicable to the domestic fire. The fires in this country may be all said to 
have been sub auras, "as under, the vent or way (Bidea, Basque), or chimney, which is fromCamio, 
Camifio, Basque; Camino, Spanish, via, iter, Fr. chcmin."—Larramendi, 1, 165. 1 The term Rogus 
is, I conceive, from these torches or taedae, the resinous matter, or fat or grease poured upon it. 

" Principio pinguem taedis et robore secto 
Ingentem struxere pyram." — JEn., 6, 21 4. 2 

"All the fat is the Lord's."— Levilic. 3, 16. The " Food of the offering made by fire."— Ibid. 
" Ye shall eat no manner of fat, of ox, or of sheep, or of goat." — Levilic. 7, 23. " When ye offer 
my bread, ''DtH (food), the fat and the blood."— Ezekiel, 44, 7. " The enemies of the Lord as the 

1 The Scotch him is from the Scotch low, flamma, lumen : " A light and a low " is a phrase for a man who they 
call "a burning and a shining light"; affin., Irish, laom, a blaze of fire ; " Luarn, an abbot, a prior, item, a pilot " 
(O'Brien), a light, a guide. This point over the Mcon verts the sound of the M, according to modem pronunciation, 
into S ; but as it is applied to Matair, mother, and other words whose articulai ion may be considered fixed by the 
concurrent authority of many languages, it must be supposed, in many cases at least, a corruption or perversion 
of the literal sound ; " t _ r ^! Lahab, Pers., flamma; ilj^l Lahabaleh (light-less); indoctus, insipiens, imperitus." 

— Castel, 2, 497. "Lahab, Ileb. Chald. Arab., flamma; ( ^ Lahbon, Arab., lingua ignis, i.e. flamma; 

<U^ Lubbehton, ardens et micans, candor, albedo sincerissima." — Castel, 1873. It is from this, as Castel 
remarks, that the Greek A.o^7rw comes, and I apprehend, the Latin, lebes, a kettle; " AMI lahaba, y£(h., vehe- 
menter cale fecit, and the island of Lemnos where Vulcan, the Lemnius Pater, is reported to have fallen; 
Facies, D\^n7 Lehahim, Ileb., Libycorum populorum, sc. obadustam faciem" (Castel, 1873); and the Island 
of Lipara. — Vide Virg. JEn. 8, 415. Larmp, Welsh, a lamp, habent antiqui. — Paries. 

' "I/I Tad, Chald. uber, mamma turn viri turn fceminae, Gr. rt-di); Ang., a teat. — Castel. Hence ubertas, 
fatness, ^y Idli, kindle light; ^tfrT Aydhatu, Sans., fire, a man (Gram. 485); ^tf; Aydhah, or 
^tffT Aydhas, fire-wood, fuel (Dhatus, 13); fcTST; Titha, Sans., fire, dust (sparks of fire); from frT3T 
Tej, friction. — Gram. 491. These seem to allude to the nydfri, or need-fire, or forced fire, a rite practised in 
the whole extent of the North of Europe and Asia and America, as well as by the Hindus, for kindling sacri- 
ficial (ire. According to Keating, at the Be?.l-tine or Tine-Beil, May-day, or ignis Beli, or fire of Beal, all the 
inhabitants of Ireland quenched their fires on that day, and kindled them again out of some part of that fire. 
— Sec O'Brien, voc. Beal-tine. This rite is originally American, and has prevailed in all the four quarters of 
the world. Teinne, Irish, fire, item, power, force — O'Brien. There probably is an affinity between these 
words, though differences have occurred in their application between fire and the cause and subject of fire. 
Thus we say to apply the torch for to set fire to anything ; fuel, food, for fua, or feu, fire, fire-wood, the Beltane 
tree. 

2 



[ io ] NOTES. 

fat of lambs they shall consume; into smoke shall they consume away." — Psalms, 37, 20. The 
word . Vhh in .Ethiopic, Arh Ahha, is bos, boves, an ox, or bullocks. 

" alta ostia Ditis, 

Matres, atque viri, defunctaque corpora vita 

Magnanimum heroum, pueri, innuptasque puellas 

Impositique rogis juvenes ante ora parentum." — Virg. Georg. 4, 467 — 477- 

" Nee consumta rogis inscribitur Elissa Sichaei." — Ovid, Heroid. Ep. 7, 193. 

It may possibly appear to some absurd to say that this word Rogus is probably the same with the 
Scotch word Rozin, which is the Scotch word for cobbler's-wax, and generally for any unctuous matter 
used for smearing. Sootor's 1 , rozin, cobbler's smearing or greasing, whence the " tcedis atque ilice 
secta," the pinguem pyram and rogis in the plural. The fact however seems strongly implied by the 
affinity of the Persian. " .i.. Roghan (gutt.) oleum butyrum, omnis pinguedo, seu ab animalibus seu 
a seminibus et plantis." — Castel, 2, 299. " l^o j ^ii. Roghan zait, oleum, olivarium ; d.£zj£ Jij. 
Roghan chunsjad, oleum sesaminum ; tjjy ^ij. Roghan uizzi (zz as in Italian), butyrum purificatum, 
liquefaciendo sordes tollunt." — Castel, 2, 299. This is exactly the Sans. Greetah (vulg. ghee), Ang. 
grease. In the Hindu rituals, the vessel called arga, in which oblations to the deities and the first 
offering of food to a guest, in their rites of hospitality, are to be presented, is directed to be shaped 
like a boat. The melted butter, the constant sauce in the old domestic cookery of the Scotch, was 
always contained in a vessel of this form, called a butter-boat, and all other sauces in the same form 
of vessel, then called a. sauce-boat. This Persian Roghan peculiarly means butter; t- -A.. ^^ i. 
Roghan ghosht, (butyrum carnis) pinguedo. Like the Scotch rozin, it implied every kind of smearing ; 
,Aj <r c.». Roghan dan, unguentaria pyxis, capsa, vel ampulla olearia. — Castel, 299. ci^ir 
Rughanei, synon. ^J^i Ghudak (Scotch, goodies, delicacies), panis dulciarii species; panis cum 
butyro coctus vel subactus (short, i. e. crisp-bread, Scotch) ; 2. Farcimen ex insectis carnium parti- 
culis; 3. Intestina in butyro frixa vel cocta. — Castel, 2, 299. These seem the Scotch puddings. 
"]t^l"QN Abrushach, Heb. pulmentum ex melle, farina et oleo (this is, I apprehend, our Scotch 
word brose)'* (Castel, 1, 20) ; ^n M ^Tl!l Brushiitha, placenta. — Castel, 450. 3 It is to these Inglis 
men, or men of the fire, that we owe the obligation to cook or roast by boiling, or thoroughly 
imbuing all food with the fire as necessary to hallow it, in opposition to the Celts or savages 

1 £f^T Sootr, Sans., thread, string, twine, bind or string with thread. — Dhatus, 163. 

2 This presenting of an Argha seems a general custom, as well as the boat-shape of the vessel, "(^.jLj 
Kuanus, Pers. ; Turc. modernis ; }ljlp Kunun (Quaich cog, Scotch ?), Gr. yvavos, olla, seriola quaedam seu 
vas ligneum, in quo mel, butyrum, etc., recondunt, et obsonium referunt viatoribus." — Castel, 2,428. These 
are nearly the contents prescribed for the Argha, which they call Ambrosia. " <L*A£= Chaseh, Pers. ; HWp 
Kazaeh, Arab., scutella, paropsis qusevis s. aenea, s. fictilis, magna s. parva ; lOIJ Gobin (Scotch goufin, 
measure of a double handful, choppin), catinus ligneus ac profundus; ^Ifiu ■ •<■> <L«Ai==> Chaseh Derwishan, 
a Dervishe's cup; catinus potorius naviformis ab una parte, qs. canalem s. incurvatum orificium ; ab altera 
habens annulum (this is a very exact description of the Scotch butter-boat), ex quo de corpore suspendere 
solent Halebi, ex ligno vel cupro caelato, plerumque in itinere circumferunt." — Castel, 2, 433. 

2 s&)£> Harzazjeh, Pers., cibus quidam cum intestinis pinguioribus coctus, seems, both in the name and in 

the recipe for its preparation, to be allied to the Scotch national dish, the haggis; Arab., rVIJ Guieh Castel, 

2, 556. 



NOTES. j- n j 

who cat it raw. Hence their different notions of Ambrosia ; these barbarians maintaining that 
it was wasting meat to dry its juices ; D'-TDK Abrogim, caro cruda. ^ Bhryshtan, grain, rice ; 
5^3J Bhrasj, cook, dress food: ^ Bhryj, parch, fry (Dhalus, 95) : from Bhrasj, dress' food,' 
they derive ^3J Bhrygu, the planet Venus.— Gram. 481. Frigga of the Northern Mythology, and 
Scotch Bridget, with the Picts, the goddess of grain and bread, Scotch to birsle, to parch grain, to 
roast, Basque, Berotu, calefacere.— Larr. 1, 161. This seems to have been a general substitute for 

bread, as it is with the Hindus at the present day. " Ye shall eat neither bread nor parched corn." 

Levitic. 23, 14. "And Boaz said, Eat of the bread, and he reached her parched corn, and she 
did cat."— Rath, 2, 4. It is easy to show that the fat and blood was the Ambrosia of the Lord 
God, and the men of blood his devotees; of which the circumcision was the mark. (Vide Note C 
note 2 , p. 13, and Note F. p. 22.) "This is my covenant: every man child shall be circumcised, and 

the uncircumcised man, that soul shall be cut off from his people : he hath broken my covenant." 

Gen. 1 7, 1 1, 14. Zipporah said " a bloody husband, because of the circumcision : " (Exodus, 4, 26.) 

a character, which the uncompromising massacres effected by the Jews in Phoenicia, at the bidding 
of the Lord God, sufficiently verified. The import of the circumcision may be satisfactorily ex- 
plained if space admitted it. 

This boat-shaped vessel, the scyphus, the skip or ship; Scafa, Irish, a skiff, a ship (O'Brien), 
(whence skipper for a sea captain) is of the same origin with the arga and butter-boat, and does not 
refer to the ark of Noah, but the passover:—" Scyphus, Herculis poculum est, ita non solum quod is 
heros bibax fuisse perhibetur, sed etiam quod antiqua historia est Herculem poculo tanquam navigio 
immensa maria transisse." — Macrob. Sat. 5 — 21. 

" Et sacer implcvit dextram scyphus. Ocyus omnes 
In mensam Iceti libant, Divosque precantur." — Virg. JEn. 8, 278. 

" Sacer scyphus item " — Valer. Argonaut., lib. 2, 2/2. 

In all the Hindu rites of the cremation of the living,— widows with their husbands, and of devotees, 
as the passover to Heaven, large vessels of ghee or clarified butter (as I have myself witnessed in 
both cases) are poured upon the pile (called the seat of sacrifice). The notion of the Hindus of the 
effect of cremation are very different from those of the followers of the Lord God, who supposed 
soul and body to be dust, and that into smoke both would consume away. " Ad mortem proficiscens, 
Calanus Indus quum ascenderet in rogum ardentem, et, mortali corpore cremato, in lucem purissi- 
mam excesserit." — Cic. de Divinat. 1, 47, c. 23. 

Ante, page 1. 



(Note C referred to in note A, page 2.) 

The original Brehon law seems to have been common to the whole of this industrious race. The 
opinion which I had formed on this subject is fully confirmed by the work of Silas Taylor, on the 
History of Gavel Kind, which work I had not seen till I came to London a fortnight ago. The law 
of Gavel Kind is an alteration introduced into this primitive law, and is the result of an imperfect 
and erroneous deduction of institutions from the principles of natural right affecting inheritance, — 
viz., the rights of property, the rights inherent in the relation between father and child, and the 

9* 



[ 12 ] NOTES. 

rights subsisting between the individual and the state, or the political body of which he is a mem- 
ber, — as in tact all the law of inheritance in the world is. A law of inheritance correctly deduced 
necessarily supposes that effect is given to all these collateral rights. The law of Gavel Kind 
appears to have been introduced, after the subjugation of the industrious race, into that portion of 
the species in which the two races united and coalesced and established a law, — as among the Welsh 
or Cimbri 1 . 

This union of the conquerors and conquered artificers extends nearly to all those countries in 
which a Royal race, such as the Hindu Kshatriyas, with an exclusive right to exercise regal authority, 
was recognised, as was the case with the Sidonians, Persians, and very extensively among other 
nations. Mr. Taylor says, (p. 5,) — " For my part I make no question, but in elder times it (Gavel 
Kind) was the custom of all Europe, if not of all the world;" — and at p. 29, — "The laws and 
customs of the Britons were not altered (at least not so much as by the general current of writers is 
commonly received) by either the conquests of the Romans or Saxons ;" — a subject on which he after- 
wards enlarges. It appears to me that the primary form of the elements of the law, which is peculiarly 
English (vide Note E, page 18), is the laws of Dunwal (or Dyfnwal) 2 Mol (Maol) Mutius, though this is 

1 The name Cambri or Cembri is, J believe, compounded not of Cam, curvature (if this word is not the etymon 
of Kiamp, and denoting the prize ring), but of Kiamp, Kemp, or Kamp, a warrior, hero, or combatant, a prize- 
fighter, in all the northern languages ; and JBreh or Bri ; describing this mixed people, or the Kemps i ecognizing 
law. The eastern word appears to refer to this race : *")£3p Kimar, Chald. accinxit, allegavit; JOftp Kamra, 
cingulum, balteus, Hinc, dignitas, auctoritas ; servique regum gestant Mud; this is the serf, gladio cinctus, or 
raised, made a soldier; ana^cQO Camacos, or »mo^iiQ.QD Cambrus, "nomen regis a quo Susa major condita 
fuit." — Castel, 3368. This is Tithonus, which is, I conclude, from Tat, or Taath, artifex, rusticus, Bond. The 
Khan of the Kapjac Tartars pretends to be the representative of the king of the Cimmerians; (jlsjJi 
" Kabijak, nobilis Tartarorum tribus qua? medium Chersonesi tenere solet, nunc per agmina dispersa istic et 
alibi ; illorum Chan se quoque inscribit Cimmeriorum Regem. Linguae, hujus meminere Persarum Lexicographi, 
qui voces plures a Persis usurpatas refe?-unt." — Castel, 2, 423. These are probably a remnant of the Cimme- 
rians returned to their ancient seats, whom Herodotus describes the Scythians as employed to drive out of Europe 
when they fell upon the Medes. Notamanus, the translator of the Seir Mutaquerien, says that these Kapjac 
Tartars choose their Khan in an assembly called Coroo Altai, and hail bim after his elevation with the excla- 
mation " Long live the King." — ( Vide Note A, p. 4.) <LwL«j. Suasieh, Arab, pro <LuA..w. Suabieh, similes, 
breves, pusilli, humiliores, viles ; ^.m Suevi, medium rei, sequalitas, rectitudo (Castel); these seem to 
be the Suevi or Swabians ; cjsjj.jg* Suabiaa, septimanae. — Id. 2458. The seven days of the week are cha- 
racteristic of this race, and of all the Sabaans. The Suevi were situated between the Elbe and Vistula, and 
probably do not differ from the Socs and Angles, though the name was applied to all who spoke Gothic. 
The Angles were, as described by Tacitus, near the mouth of the Elbe; ^cj" Swa, Sans, property ; ^^"|" JT?T 
Swamin, possessed of property (Grammar); ^cj"T5f| Swamee, lord, master. By a refinement in injustice, 
these serfs, who were the property of their lords or seizers, were considered incapable of possessing property, 
while they produced everything that constituted wealth. The property in their labour belonged to their lord, 
by whose indulgence alone they were entitled to a peculium. The name Kimry or Kimraeg is far too widely 
spread to make it probable that it is referable to the Irish Kumar, a deep valley, as supposed by O'Brien (p. xix) : 
Cumara, a sea-hound, denoting the same people with the Eogan, might be more likely ; but Cumber-land is, I 
apprehend, the land subject to this law, as Gavel Kind was the Soccage. These Kamps are the Wic kings, 
which is not from Wic, an inlet of the sea, but Wiko, Lapland, lucta, certamen, Kamp. — D. L. 545. 

2 The Dyfn-wal are the same people with the Danes or Cimbri ; the Swart Haufda ; the Black Seamen, or 
men of the Ports. The Dubh Loclonac of the Irish ; the crisp hair and tawny complexion (torti capilli et 
colorati vultus) of the people of Wales, in the time of the Romans, are sufficiently known. The Dyfn-wal seem 



NOTES. [- 13 i 

borrowed from earlier law (the traces of which are in the Burrogh Laws of the Regiam Majestatem). 
The derivation of English or Angles, became they lived in a corner, is nonsense; the word Angle is 
Latin in that sense, and not Gothic. The name, I apprehend, is from Scotch Ingle, fire; Ong, Irish, 
a fire, a hearth (O'Brien) ; Affin., Agni, Sans. Ignis Lat. ; and they are the same race with the Scotch 
Picts ;— Daoine, datha (daghda, Sana, burnt) ; Gael, i. e. burnt men, homines ustulati, the Piocaich 
or Picts. The Huns or Magyar, and all the Tajic, or Taatar,or Tatar tribes, who burnt their cheeks 
or baptized themselves with fire 1 , were originally of this race, or profession of people 2 . The Huns 
have, or had a tradition, when they first appeared in Europe, that they were originally inhabitants of 
Britain, or of an island in the Ocean which was destroyed,— where they were reduced to slavery, when 
they redeemed themselves by the delivery of a horse 3 . The law of Gavel Kind is the foundation of the 
Hindu law of inheritance and of most of the Eastern law. The fact is, that these conquered races in 
this country, though compelled to use the Celtic speech, appear all to have been recognised as of the 
same race with the Saxons and Angles. According to the laws of Edward the Confessor, " Bry tones 
vero Armorici cum venerint, in regno isto suscipi debeant et in regno protegi sicut probi cives. De 
corpore regni hujus exierunt quondam, de sanguine Brytonum regni hujus." Silas Taylor (51), who 
observes, — " It is plain there was a most ancient accord, and an equal respect to the Brytains as well 
as Saxons, (p. 52.) The quondam refers to a period very long anterior to the Saxon conquest. "We 
collect," he adds, "the Britaina were not expulsed, but did coinhabit with the Saxons, and main- 
tained a right in their possessions."— Ibid. 52. Ethelbert, King of Kent, appears to have been the 

to have been masters of all the South Coast from the confines of Wilts to the Land's End. Maol is shaved, 
equivalent to the Hebrew and Arabic, "Qy Aabd, and Sanscrit Das, or Dasa, thoroughly devoted. Long hair 
was the mark of freedom j the shaved head, that he was the slave of the God. Muiius is the Hebrew, &c. fllS 
Muth, death, hell, the abyss or bottomless pit, and refers to the same religious system with that of Apollo, and 
Abaddon, Dis, or Pluto, from whom all the Celts derived themselves. The Welsh Dyfn is the abyss, the deep. 

1 For the burning of the cheeks of the Huns, see Ammianus Murccllinus. 

• John is represented as saying thatChrist would baptise them with lite Holy Ghost and with fire (Matth. 3, 15), 
the mark of this industrious race ; and accordingly the earlier Christians understood the rite of baptism in that 
sense: " Causam vero cur Baptisrnum vocarent oippayila. . . . quod scilicet baptismus nt conservatio et nota 
Domini . . . Latini quoque eodeni modo vocant signaculum fidei." — Not. Euseb. Hist. Ecc. p. 100: ad verba 
eirtoTriaas ri]v vptyuyila rov xvpiov. The branding the mark with a hot iron appears to have been a part of 
the primitive rite of baptism ; "fn^ 1 ! 3 : Thamaka, /Eth., Baptizatus fait, Baptizavit; r V^ )c f 1 1" Thymykata, Bap- 
tismus (Mark, 1, 4) qui <>liin peragi solcbat cum inusto stigmate (Castel, 1531); Vi^il, Tabaa, Syr., impressit, 
signavit, mersus est; js.o.^ Tabajeea, signaculum, sigillum, nota; jso.^ Tabeea, mersus ; y^LD Tabaa, Heb.. 
immcrsus, demersus, submersus; fixus, infixus fuit i J/^2D Toboaa, moneta ; J/IJUD Toboaa, signatum argentum 

T T T ° 

seu aurum. — Castel, 1465. caL Tabaa, Arab., impressum argillaa similisve rei, sigillum. Some of the Ara- 
bians, both men and women, still continue to brand the cheeks with their caste or discriminating mark, and 
generally both they and the people of Syria (Mesopotamia) tatoo the skin ; *A« Washam, Arab., acusculp- 
tam punctamve in sum ma cute insperso glasti Nili s. anil pulvere pinxit, quod faciunt imprimis Arabes cam- 
pestres ornatus sui gratia. — Castel, 998. This would appear to have supplied the place of branding the mark 
with some sects; zDU Tobal, tinxit, intinxit; demersit, immersit ; 7^D Tebal, Chald., Iavit se, abluit aliquid 
>n aqua (hence our washing-toft, and Scotch bathing-faft for a bath); 7HD£D Matabal, comedit, quia omnis 
illorum comestio erat cum intinctione puerulum ; V^'^U^ Matabilin, baptizavit ex pra?scripto consessus ; 
7l^lD Tabol, Mersio, intinetum, lotio, lavacrum, baptismus. — Num. 19, 4; Castel, 14-63. It is from this, I 
apprehend, that the name Tob-el, Tob-ias, Tob-ie, and Tob-iel, &c. have arisen — and Tub-al Cain. ( Vide Note 
F, page 22.) 

3 " Hunni ; eorum fabulas scriptas, qui eos dicunt in Britanniam vel in una qualibet insularum in servitutem 
redactos et unius Caballi pretio quondam redemptos." — Jomandes, p. 85. 



[ 14 ] NOTES. 

first who translated the British Law ; " who is said by Speed/' as quoted by Taylor, (p. 53), " to have 
brought the Laws of his country into their own mother tongue." — Taylor, 53. l This was Saxon, and 
is supposed to refer to the mother tongue of the king ; but it seems probable the people of Kent 
spoke Scotch or Gothic, the language of the Tinkers, or Kerds, or Picts. The name Kent, the 
inhabitants of which, according to Caesar, greatly surpassed the other people of the Island in civiliza- 
tion, is, I apprehend, the word Ken-neth, a common Pictish name, — which is an abbreviation of 
Ken, Scotch, know, Sciens ; f^ Ke, Sans, root, know (Dhatus, 13), and Natinn, Icelandic, intentus, 
industrius, gnarus, — and is equivalent to " Nathan, the wise." I apprehend this word Nathan 
was originally titular to the Pictish kings 2 — hence English, neat, natty. The name is written 
by Leland, Ken-nec Cruthne, the Gentil, first king of the Picts. These Picts are the Clan 
Alpin, the Alps, or Elfs or Elves, — the Peris or Fairys, the operatives, (faire, Fr., to do; Peri, 
Welsh, id. 3 ) the Pygmies, the low or little people, — as afterwards distinguished from their con- 
querors the Great, the High, the Giants 4 , Greit, Irish, a champion or Avarrior (O'Brien) ; Grit-folk, 
Scotch, the grandees — and Alf-rad, who revised the law, is literally the Lawgiver of the Alfs or Alps, 
3{^TT Alpa, Sans., little. — Gram. 109. 5 The verbal decisions (i.e. law of precedents (Corpus juris,) 

1 " Molmutinas Leges Gildas in Latinum, Rex Aluredus in Anglicanum transtulit." — Leland Collect. 3, 20, 
and Galf. Monmouth, p. 16, 1. 10. 

8 In the report of the Highland Society on the poems of Ossian, Naithan is said to be king of the Picts, 
(p. 287) ; in the eighth century, according to Bede, Naithan was king of the Picts. Hence Cairn, Nethy, the 
highest of the Pent\a.n& Hills, near Edinburgh, — the tomb of the king of the Picts. In the Lapland Dictionary, 
p. 380 (one part of which language is pure Scotch), Kund, the same word I apprehend with Kent and Kenneth, 
(Scot. Kenny) is rendered artificium ; Kundok, sapiens, peritus ; Kundeje, consilii plenus. Sita, pagus, domi- 
cilium. — Ibid. 404. The Sith Brugs and Sith Burgs, Scotch ; city, English. T0T3T Nej, Sans, root, clean, 
purify ; Eng. neat as imported. 

3 The word "T^J* Aabd, a slave, and slavery, seems to derive its origin from this universal captivity or re- 
duction to slavery of this industrious race : "T^y Aabd, Chald. (which I conceive is the primitive), " fecit, 
operatus est, coluit terrain, egit, peregit, paravit, apparavit"; "OJJ Ebed, Heb. (the same word differently 
pronounced) servus, domesticus emptus s. Bello Captus, Mancipium, Minister. — Castel, 2632. The same 
analogy holds in almost all languages between an operative and a slave, ^o.y Aabd, Syr. of the same meaning 
with the Chaldean, et Virtutes, salutem, misericordiam, pacem, beneficentiam, significat; ). ( ao.x Aabuda, con- 
ditor, artifex, opifex. [The Syrians, the Kerds or Curds, belonged originally to this peaceable and industrious 
race.] ^.c- Aabada, Arab., adoravit, coluit, se apud Deum dejecit, se Deo dicavit, i. e. acknowledged his 
Lord and Master. — Matth. 3, 9. The devil is represented saying to Christ, — All these things will I give 
thee if thou wilt fall down and worship me, i. e. if thou wilt devote thyself to me, become my slave, or 
servant, or workman. 

4 The almost universality of this subjugation of the industrious race, and the contempt in which they were 
held by their conquerors, appears from Herodotus, as well as the remote age of its occurrence ; for in his time 
it was considered unaccountable. Herodotus says of the two tribes of Egyptian soldiers — the Calasiries and 
Hermotybies, " quibus nee ipsis licet ulli arti operam dare, sed totum rei militari, filio discente a patre. Hoc 
ab iEgyptiis, ne mutuati sunt Graeci, non possum liquide dijudicare, quum videam apud Thraces, et Scythas, 
Persasque et Lydos, denique apud omnes fere Barbaros, haberi pro ignobilioribus civibus eos, qui artificia 
discunt, eorumque posteros; generosiores autem eos qui a manuariis operibus abstineant, prsesertim qui 
secernuntur ad bellum. Hoc itaque cum caeteri, Graeci omnes didicerunt, turn prascipue Lacedaenionii ; Corin- 
thii autem minime contemnunt opifices." — Herod. 2, 166-167, p. 185. 

5 These Alps or Alfs, Alpin or Elfin, were spread over the north, and everywhere retained their character 
of superior knowledge, worth, and integrity. " Constat," says Torfaeus, " quod genus hominum Alforum venus- 
t ate for nice superarunt omnes gentes septentrionis." — Torfceus, 1, 454. They seem to have been in fact the 
original race of white men; but by venustate for nice, we ought, I apprehend, to understand what the Greeks 



NOTES. [ ] 5 ] 

or customary law, an Fiugheal Bhreata) and the duties (the sufficiency and responsibility) of the 
Judge, appear to be, Fotha Mor, or the great foundation ; and this law of partition (or Gavel Kind), ' 
the Fotha Bheag, or lesser foundations, of the ancient Irish law. — O'Reilly, 41. 2 This ancient rep- 
ealled kuXos Km uyaOos, and the Latins, decor, pulchritudo, — Decorous in point of conduct. " This circum- 
stance of Albain, the first name of the whole island, being limited at last to the northern parts of it, is clearly 
evinced by the constant tradition of the Irish, who never even to this day gave any other name than that of 
Albain to the country now called Scotland by the English." — O'Brien, p. xix. Gray the poet contrasts the 
import of these words : — 

" How low, how little are the proud, 
How indigent the great." 

1 I do not concur in the opinion generally received, that Gavel means, ■primarily, a holding ; this is a secondary 
or derivative application. It may be shown, I apprehend, to mean in its first or proper import, a division or 
partition, furca, a fork, and properly, the fork of the human body, jabal, Ir., the fork or groin of man or 
woman, item, collateral branches of a family. Gabaltus, any land, property obtained by conquest or otherwise 
(O'Brien), i.e. a share either in property or spoil. The fork of the human body seems the common source of 
the idea of partition ; ^j»b Badan, Arab., duorum femora, interiora latera ; JaJjJ. 11 Al Thabadid, divisio, 
partitio; iijjjJLo Mathabadadeh, partitim, separatim et sigillatim, unus post alterum (Castel, £75); M"JT 
Bhaga, Sans , pudenda (Gram.605)i iTJ3J Bhaga, a share (Gram. 597); ^T3T Bhaj, share out. — Dhatus, 94. 
By the Hindu law, if a man has wives of different castes, all the sons do not share alike, but all the sons by the 
same mother do. Much further evidence may be produced. The sense of Gavel as a holding comes from the fact, 
that all individual right of property, in what was obtained by inheritance, and not a man's own acquisition by 
labour, was constituted by partition ; till which, it was a enparcenrg , or joint possession. In the Hindu law, the 
brothers are at liberty to divide or not, placing the elder brother in loco parentis. Neither is the word kind, Cyn, 
Kin, or Cognati, but kind in the sense of species, as man-kind, woman-kind] human-kind ; i. e. Gavel-Kind land, 
is land of the species or kind, subject to partition, as all Socage-land, (i. e. land held by the bond or Rustici) 
was, from Soc, a ploughshare, an etymon assigned by O'Brien. " Soccage has its root in the Irish language, 
wherein the monosyllable Soc is the common and only appellation of a ploughshare." — O'Brien, xxiv. The word, 
however, like many other in the Irish language, is not Celtic properly, but Pictish. Land held by military tenure, 
i. e. by a tenure or grant derived from the king's seizure or conquest, as a knight's fee or pay, on condition of 
military service, was not subject to Gavel or capable of Gavel. These Socs are the Soc-sons, or Saxons, and 
Angles or Ing/is, the original men of the fire, or hearths, sits or settled race, subdued by the Celts or Pahlewans, 
who spoke Pehlivi or Celtic, the warriors or heroes (reivers). " ]OK^ Shochin, Heb., culter (Prov. 23, 2) ; TOj£J 
Shoehin, habitavit, cohabitavit, inhabitavit, commoratus est; \2t2J Shochin, vicinus, cohabitator(Ci2Sfe/, 3753) ; 
njO^ Shochoneh, Chald., vicinia, platea; POOti' Shechineh, habitatio, cohabitatio, pec. gloria, majestas 
divina ; Onkelos voce utitur, ubi Deus dicitur habitare cum hominibus ; utcorporeitas a Deo removeatur, ea Spi- 
ritus Sanctus designatur" (Caste/, S754) ; " |OD Sachin, Chald. culter, gladius ; m.^m Sachinon, Syr. Sica." 
— Caste/, 2525. These are the men of the Creese and the Dirk. All the Saxons carried this weapon, called Sacs, 
from which Somner, I apprehend, erroneously derives their name, opposing them to the Lombards (the long 
beards), supposing them to be the long partizan-men or pike-men. These long Partizan-men were the Al-berts 
or Hal-berts, the whole Pike-men ; as the half Pike-men were the short Pike-men, and shorter still, the quarter- 
staff. The staff', stave, pole or pike as a weapon is the same thing ; thus we say, " to stave off an evil or danger" 
for keeping it at pike's length. The pole-axe is the weapon called in Scotland the Lochabar axe, and is the weapon 
of the Barangi or Varangi, the body guard of the Greek Emperors, recruited from this country and Denmark. 
The staff and pike are denominated, in the one case from the iron point, with which it was armed in the other 
from the shaft ; the pike stave from both. In the impoverished conditions of the people, the stave was hardened 
at the point by fire, from scarcity of iron. The flag- staff was the pike to which the Guidon, Pennon or Ban- 
ner was fixed. 

2 The principles of this partition seem to have been generally at one period considered a foundation of law, 



[ 16 ] NOTES. 

rencefor the law and hatred of oppression, transmitted through all generations of the people of this 

country, seem retained by the Irish, and are a full and complete reply to all the imputations against 

them of turbulence and incapacity for social union. No better character of the natural propensities 

of a people can be given than that quoted by Mr. O'Reilly from Sir John Davis : — " There is no 

nation of people under the sunne that doth love equall and indifferent justice, better than the Irish, 

or will rest better satisfied with the execution thereof, although it bee against themselves ; so as they 

may have the protection and benefit of the lawe, when upon just cause they do desire it." — 

O'Reilly, p. 85. It is the concluding sentence of his work. It is lamentable that such a people 

should either experience injustice, or be misled by the artifices of the designing, in their estimate of 

what is justice. 

Ante, page 2. 



(Note D referred to in note A, page 2.) 

The device of the goose seems particularly affected to this people. Pen-zance in Cornwall, is either 
the goose's head, or the head land of the goose; Ganz, synonyme for Gwydd (Davis); Gansa, 
Irish, a gander (O'Brien); {^p Waza, Heb., a goose; jj.o Waza, and j*).o Ozia, Syr. Id. Anser, 
item Hyssopus ; \\\o Waza, or Uaza, concha lapidea baptisterii, a wash ; ?1tt Awaz, Heb., 
Anser. — Esther, 3, 8. Witt"!]} Bar Awaza id. (Bar, filius, the son). I rather believe this word is 
contracted for "IN3 Bar; 1^:2. Beer, declaravit, dilucidavit, expressit verbis aut characteribus, 
Chald.; 1£S3. Beer, declaravit, explicavit, exposuit, &c. (Castel, 268) ; (made appear) and is equiva- 
lent to Sanscrit, Pandit, an unfolder, expander or expounder. It is the same word with Pir or Peer, 
universal in the East for a religious guide, and generally supposed to mean Senex, vir gravis or Guru 1 , 
as in the Persian name Peeran, Wiza. It is the word in Egyptian, Peer-omis, /caTio? «at a/yaflo?, 
according to Herodotus, which is certainly not Pi (Egyp. art. A) and romis, man, as conjectured 
by Larcher ; ftf|£ Abery, ^Eth., Senex. — Castel, 1985. The account given of this Bar Awaza, the 
expounder, goose, is — " Humiiis est et circumcirca deambulat Anas ; oculis suis hinc inde speculatur, 
sc. ad quaerendum cibum. Prov. quo mooent, neminem propter tenuitatem suam debere erubes- 
cere." — Castel, 56. This word in Arabic, ^^ Wasi, or \^ Wasa (wise), qui mandat, praecipit 

inferior only to the principles of natural right ; ^ i Faresa, secuit, in frusta divisit (Castel, 30S0), he parted; 
ijA.3 Fareiseth, ars distribuendi ex lege haereditatem (Ibid. 3081) ; ^pJ^i Farison, Judex. It is the founda- 
tion of the whole law of private property with the Hindus,. It does not appear impossible that the word Ga-vej 
itself, villa, vilis, Lat., vile, vilain, English, do not all come from this injured and despised race who were left to 
divide among the villagers (by whom in this condition of things all cultivation was carried on) a bare subsistence 
from the soil which they laboured ; and the Sanscrit "fsf^J Vil, divide ; c^?j Vayla, who divides ; cf^; 
Vaylah, time, season (a while), a division of the year (Gram. 44*2) ; Th H[ Vil, is synonymous with Sans. 
i^"<*~«^" Chaydanay (Dhatus, 134), break, separate ; whence Arab ^IjAj Badan, the separation of the body, 
the fork. (See note 1, page 15.) cf^TjT Vayla, a limit, boundary (of village lands). Rus and Villa, Lat., 
seem originally to have been of the same import : " Mihi parva rura," &c. (Hor.) I will show the import of 
Rus and Rustici in a subsequent note. The Ga may possibly be the Saxon or old English particle as a prefix, 
Ge, as clept, yclept, &c. 

1 Guru, literally vir gravis, is the universal Hindu term for a religious guide. 3T$\ Guroo, adj., heavy, grave ; 
sub., a grave man, a spiritual teacher — Gram. 480. 



NOTES. 



[ 17 ] 



aliquid, PI. praeceptum, mandatum, is with the article \ M j \\ Al wasa, significant of Seth, fil. Adam ; 
sj^y Thawasiethon, tcstamentum (devised).— Castel, 970. It is the concurrent tradition that Seth 
was the first of the Adamites who wrote with a pen. There are some of the Tartar tribes who pay 
a particular respect to an animal of the goose species, and assign the very same reason of his humi- 
lity, asserting that he was their religious guide. I quote the fact from memory on sufficient authority, 
but have not at hand the means of referring to it. ;li, Kaz, Persian, Anser. — Castel, 2, 422. 
This seems the Icelandic Gas., English goose; S^f: Hansa, bird of duck species; TJ^f^^f: 
Raja Hansa, a royal goose, a male goose.— Gram. 604. yj^ Angsa, or ^^TGangsa, Malay, a 
goose (Marsden, 457) ; DtfJIl lianas, Heb.; yjjj, Chunas, Arab., Anas, nom fluvii Beetica?.— Plin. 
III. 1.; Castel, 1311. This seems the intermediate word between Hansa or Gansa and the Latin 
Anas. The Sanscrit Hansa is evidently the same word with the Welsh Ganza, Irish Gansa, a goose 
or gander ; and the Rajah Hansa, the royal goose, is not improbably the origin of the name of the 
English amusement of the Royal game of goose. This bird is the cognizance both of the kingdoms 
of Ava and Siarn, and stated by Dr. Buchanan (an excellent naturalist) to be the Braminee goose, 
Ilanza-wad, the capital, the city of the goose. j»l Awaz, Arabic, Anser, a goose ; Brevis, crassusque, 
Pumilio, vir agilis. — Castel, 56. [This is a very just description of all the Siamese I have seen.] .;»\ 
Awazan, Pers. nomen gentis de qua multa in llfttf} ]iyitf Augun Namah, referunt canuntque: 
vidcntur esse Esau-wita:, Edomitae, item DaBmonis Sylvatici genus, Satyrus. — Castel, 2, 62. These 
people are no doubt the same with the people of Awaz or Ahwaz, the extensive ruins of which are 
still visible: afpn. Pers., jJ.Lu»\ Awastad, artifex. — Castel, 2, 62. The Augun Namah seems to refer 
to the history or traditionary glory or renown of the Eogan or Oceanides, the people of the Deep, 
who subdued them. Isaiah (43, 14), attributes to the Chaldeans the Seaman's Cheer, when he de- 
clares that the Lord had " brought down all their Nobles and the Chaldeans, whose cry is in 
the ships." This bird seems to denote the English, Anglok, Lapland, Anas ; Anka, Swed. — D.L. 19. 
The Gragas, Grey Goose, the title of the Icelandic code of law, is not, I apprehend, because the 
code was written on a goose's skin, but written or expressed with a goose's quill. This is the 
remains of the ancient law of Europe. From Constantinople to Point de Galle in Ceylon, all 
writing with ink is with a calamus or reed. With the Jainas, ink, not the Reed or Stylus, is the 
designation of writing, and the attribute of the writer, as the sword of the warrior. This Icelandic 
code of the Gragas has not, however, preserved the principles of the original law nearly so well 
as the law of England and Scotland, and the usage and custom (i. e. the common law of these 
countries). The common law is the law of the commons or commoners, the common people 
of this country ; those who were reduced to a common level, viz., that of slavery. The Lords and 
Commons have always comprehended the people of this country since this first subjugation. The 
men of the king or seizer, and who held by the right of caption, and the captives. The common 
lands of England, are, I believe, the last remains of those lands which the serfs were allowed to retain 
and cultivate conjointly ; the principles of which cultivation may be seen in the Welsh law. This 
industrious race, the Inglis men, seem to have had a gradation of ranks of their own, founded 
on very just principles. It may serve to show the quaint allusions of these hieroglyphic devices, 
to notice, that the Sanscrit word Varcha 1 , which means literally what goes on the water, is explained 
by Wilkins to mean a goose. In some of the islands, the same animal is said to be the floating object, 

1 cfjxif Varcha, what goes on the water, a goose, from cj*|7^ Var, (tvater). — Gram. 444. Wersh, Scot, is 
a term for watery (Eng. marsh,); and is particularly applied to anything as tasteless, insipid, void of flavour, 
as water. 



[ 18 ] NOTES. 

/. c. a ship, or the visible universe. On this account, the tailor's iron, which is of the form of a ship, is 

ailed his goose, hecausc he slides it on the cloth like the motion of the animal on the water ; and 

he is said to ride on that animal, because the weaver may he said to carry the tailor, because there 

is no tailor without a weaver. The first tailor is said to have been Enoch, or Adris, produced by 

Seth. 

(Ante, page 2.) 



(Note E referred to in Note C, page 12.) 

This fact, which is sufficiently deducible from the principles of law implied in the remnants of this 
ode, is distinctly asserted in a passage quoted by Leland in his Collectanea, 3, 20 : " Leges Mol- 
mutinre usque ad hoc tempus inter Anglos celebrantur." [I had made a note of the passage and 
the reference to Leland, but have omitted to specify the author, and have not Leland at hand to 
refer to.] The Irish judges who bear the name of Brebons, and are hereditary, seem referable to 
this law of Dyfnwal, Mol or Maol Mutius. The older law (which is anterior to the second Adam, 
or Adam of Moses), the Lex Rhodia, was properly that of the Picts or Brehs, the industrious or pro- 
ductive race, of which the Kaupmans Lag is a part. " Eagam, family hereditary judges, or O'Bre- 
hon courts." — (O'Brien.) " Eag, death; Eagam, to die or perish; Eagan, a bottom; Eagac, deep; 
Eagcaor, a sounding line, i. e. a deep sea lead (caor, a berry, plum ?) ; Eagnac, wise, prudent, discreet ; 
Eaglais (Egluys, Welsh), Egypt." — O'Brien. Poll Duhajgejn or Eagain, an abyss; Poll, a hole 
(O'Brien) ; Pwl, Welsh (Davies). This is the Apollo, or Abaddon, or bottomless pit, or hole, Hell; 
Eogen, i. e. Owen (O'Brien, voc. Dar) ; the Maha Boul of Moshan Fani the Suffie, and the Dabistan ; 
the last of the Preadamite Solimans of the Arabians. This is the word On or Avert, in scripture, erro- 
neously supposed to mean Memphis or Heliopolis; Eaglais, or Egluys is the same with the French 
Eglise, and is compounded of Eag, death, and Lys, or Livys (Leas, O'Brien), a court, or seat of supreme 
power, a sabbha or assembly, and is equivalent to Hadramuth, which Bochart correctly explains 
Atrium Mortis 1 . Lys-keard in Cornwall was a court of the Kerds or Picts ; Lys means also a lily or 

1 cJi^jj Borhuth, f^wim Barathrum, nomen putei in Arabise regione IIadramuth,\xbi infidelium animasdetineri, 
seu Orcum esse, credidere Arabes. — Castel, 431. This Borhut is compound; Heb. PH^O Bareh ; Syr. \',\a 
Bara; Ar. .jo Bir, Plur. ; .,j\ Abor, Puteus, a pit or well; <H..j Boreh, Arab., fovea, spec, locus ubi struitur 
ignis ad coquendum (ash-pit), praesertim in Campis, unde Pers. per foveam ignis exponitur. — Castel, 268. This 
is our word fire, fur-nace, Basque, fua, Span, fuego, French, feu, four. The same word which signifies fire has 
generally denoted the fire-place ; pj")N Athun, Heb. Chald. Syr. i£th., fornix; ^,j^ Athun, Arab. Fornix, item 
ignis ipse in fornice accensus et ardens; hence 2Etna\ "Antra iEtnasa" — " Vulcani Domus " — " iFtnsei 
Cyclopes." 

" Ferrum exercebant vasto Cyclopes in antro." — 2En. viii., 424>. 

The Scotch hospitable invitation to come into the fire has often been matter of ridicule to their southern 
neighbours. niPt Huth, Heb. ; J.Aqoi Hutha, Syr. hiatus, profundum, chaos, fovea, vorago aquarum ; 
C^y Ahaiit, Arab. PL, inferi, Gehenna, chaos, hiatus ( Castel, 830) ; JllH Hhuth, Heb.; ^q.-v Hhuth, 
Syr. descensus ; cl>.s-~ Hhuth, Arab. Piscis, a fish, pec. major, cetus, a whale (Castel, 1177) ; c^i.sJ! .jk> \\ 
Al Batan, Al Hhuth, venter piscis septentrionalis. — Castel, 332. This is the common hieroglyphic for 
hell, and supposed to be applied by Christ to himself (for what has been an article of faith), his descent 



NOTES. c 19 3 

flower, and is equivalent to the appellation Padma Pura of the Hindus. The city of the Lotus, and 
the OJtua^" Shoshan, a flower of the Egyptians, and Susa, or Shushan, the Palace, of the Book of 
Esther'. Doimin, Irish, deep, profound; Doimne, depth, the deep; Doiraeis, infinite.— O'Brien. 
Hence the Damnonii for the Dyfhwal (people of Devonshire and Cornwall) in the time of the Ro- 
mans; Doimnac, first day of the week hefore the introduction of Christianity.— O'Brien. These 
O'Brien considers, and I apprehend correctly, to be the same with the Belgians. « Doimnon, Fir 
Doimnon, tribe of Belgians, Devonshire, Damnonii."— O'Brien. The Belgians were, according to 
Caesar, the most warlike of the Gauls ; the tribe of the warriors who conquered the Picts. This 
Dyfnwal, Mol Mutius, is very far from being the originator of law ; but after a long period of time, 
during which Might was held to be Right, he was the first of those hero-conquerors who recognised 
the necessity of law. The preponderance of the interests of the lords or masters, is sufficiently 
evident in the code, as well as the recognition of the condition of serf, or adscriptus glebee. Eao-an 
is / believe the derivation of Ogham, Irish, and Agama of the Jainas. All the Irish authorities that 
I have seen concur in identifying Oghmius (Eagmuth) with Melk-arthus. This is the Tyrian Her- 
cules, Baal or Moluk, and is not, I apprehend, as Bochart supposes, Malek Karthus, the master of 
the city; but Malek Aria or Artha, the most high Lord, Supremus Dominus, and is the same desig- 
nation or Epithet with the Basque Goiant-Etzarra, Maximus Gigas. ( Vide Note B, page 7.) The 
first of these words is our Giant, from Basque Goi, high ; (I shall notice this further in a subsequent 
note) Arta; Celtic, Ard; Latin Arduus, means high, and was applied as a title, like Magnus, or 
Maximus,— as Arta-Xcrxes. This word Xerxes of the Greeks, who wrote the sound sh with an £, is 
schir (sheer) shah, the Lion King. In the Targum, Esther is represented as hoping to find favour 
from the lion, i. e. Ahasuerus. The word occurs with the Shere only in the name of several Persian 
kings: ^JL j.\ Arda-shir, (shere), Arabic, nomen regis cujusdam antiqui Pcrsarum, imo plurium 
(Castel, 1,221); jj^u Shir, Persian, leo. Castel writes the sound of this word Xir (2, 3S6) ; 
U ,aA Shir-Ba, leo aquations, crocodilus. — Castel, 2, 386. Oig, Irish, a champion.— O'Brien. 

The Critic Hercules, Ogmius, is represented by Lucian as an old man, the ancient of days, — and 
attracting to him all the people of the world by the influence of his tongue. The MeX/ra^apo? of 
Eusebius (Hist. Eccles. p. 692,) is not the same. Atharis, Venus, Syr. and Egypt., as in Atar-Bech, 
and is the master of Venus, or Heb. Maacha. 

into hell, when he is described as saying, there should be no miracle but the miracle of Jonas. I say 
what has been an article of faith, because this form of words has arisen, it appears, from the double sense 
of the word 7NtJf> Shaul, which means both a sepulchre, or the sepulchre, and Hell. "In symbolo Con- 
stantinopolitano, passus etiam sub Po/tlio Pilato sepultus est;" pro quo in symbolo Athanasii qui passus pro 
salute nostra, KarrjXBe eis avov," — who having suffered for our salvation descended into hell ; these two Creeds 
translating the same word in its different senses. " Postea ilia unum et idem significant, conjuncta fuerunc 
tanquam duo, et diversa — Sepultus est, et descendit ad inferos." la symbolo jEthiopico omittitur descensus ad 
inferos. — Castel, 3666. The descent to hell, and the Batn al Hhuth refer to a very abominable supersti- 
tion. 

' cFJHJT Kusuma, Sans., a flower ( Gram., 5S6), Kusuma pura. The city of Kusuma, a place famous in 
Sanscrit story ; AiAO* Shoshanat, Syr. ; D^£H^ Shushanim lilia, Matth. 6, 28 ; *^1j^ Shoshan, Chald., Flos, a 
flower, or open flower. — 1 Kings, 6. v. 1 8, 29 ; Exodus, 25, 31. It seems to have implied regal power ; *"|J ££>T ^ 
*]7/t3n Sluishaneh Hemalech, Corona Imperialis. — Castel, 3664. The Hebrew word V'V tzitz, Flos, pec. apertus, 
{Castel, 3 150) is possibly only a difference in pronunciation of the Celtic Lys. This word occurs in the names 

of many places in Wales, as noticed by Davis: Leas and Lios, a court, Lios-more, Lismore, in Waterfbrd 

O'Brien. Hence the French Fleurs de Lys, court flowers; ^1¥ Tzutz, Heb., floruit; 'J^VIV Tzutziini, 
Chald., Susiaui. — Castel, 3150. 

3* 



[ 20 ] NOTES. 

It may be noticed here, that all those people who maintained and admitted the right, recognised 
the authority of religion, and a subsequent state of reward and punishment, in opposition to those 
(who among the Jews called themselves the just, Tzadok, the proper and exclusive followers of 
Moses) who considered this life and this world as all. The doctrine of the immortality of the soul 
(the argument for which is strongly confirmed by the truth of the Trinity of the Godhead,) and a 
state of future reward and punishment are represented by Eusebius as the peculiar doctrine of 
Christ. Sozomenus says, that after the taking of the Serapium at Alexandria, they found the figure 
of the cross (the hieroglyphic called the key, which appears in the hands of many of the Egyptian 
figures of gods or their priests), which was stated by those who understood the hieroglyphics to 
mean the life to come, which converted many of the Pagans to Christianity. " Literas quasdam, 
quas hieroglyphicas appellant, signo cruris similes, lapidibus incisis apparuisse ; quas cum viri earum 
rerum periti interpretarentur, significare dixerunt vitam venturam, atque ob hanc causam multos 
Paganorum ad Christianam religionem conversos esse dicunt." — Sozomenus, Histor., p. 274. 

This hieroglyphic implies though it does not denote the Trinity ; but this interpretation shows 
how much that truth was supposed to be connected with the immortality of the soul. This Egyp- 
tian hieroglyphic and the doctrine to which it related were altogether abhorrent to the Sadducees ; 
and for the preaching of which, it is not improbable that they rendered it the instrument of the 
death of Christ. The followers of Baal, though a most perverted abomination under the garb of 
religion, appear to have admitted the immortality of the soul, though they erred entirely in their 
notion of futurity and the means of attaining future felicity. There is however nothing of this 
nature so perfectly just as " God and the Right;" the maintenance of England; the noblest motto 
that ever set forth the spirit and purpose which animated a people, the foundation of their freedom 
and greatness in this world, and of their hopes hereafter; — " Sub hoc signo vinces." 

" Nmp "f}Q Melech Kartha, Rex Urbis."— Boch. lib. 1. cap. 34, p. 615. "Idem Graecis 
Melicertes sive Palaemon (Pahlawan, the hero or warrior, the speaker of Pehlivi or Celtic), maris 
Deus; et Amathusiis in Cypro, "yift Malic." — Boch. ibid. p. 615. (Moluch-scil.) In another 
place he remarks, — " Inous, Melicerta, seu Palaemon, jam inde ab Heroum aevo in Tenedo tarn 
impense colebatur, ut infando ritu pueri pro victimis illi offerrentur. — Isaciusin Lycophronem, p. 47 
'O Me\t./cepTO<;, 6 t/?5 Ivovs vlo<;, a<poBpa eTifiaro ev rg TeveBa' ev6a /cat /3pe(pr) avrw edvena^ov, quo 
haec Cassandrae pertinent: — 

Kcw Be HaXai/jboov Be/cperat /3pe<^OKTOvo? 
Zeovaiv ao6vgat TrXeKTavoaroXois 
Ypaiav %vvevvov Q,<yr)vov TiTaviBa. 

Infanticida nunc Palaemon aspicit 
Fervere magis furium implexum horridis 
Titane natam conjugem annosam Ogeni." 

Boch. lib. 1. cap. 9. p. 382, 1. 20. 

This seems the Eogan or Eagan, the Deep or Ocean. " £lyr)v, quod Graecis fuit Oceani priscum 
nomen, Hesychius, Q,y?)v Jl/ceavo?," (Boch. lib. 1. cap. 36, p. 638, 1. 68) and accounts for Melicertes 
or Palaemon, the same with Apollo or Abaddon, the Angel of the bottomless pit, being considered 
Maris Deus, the God of the Sea. 

The Irish words evince the affinity of the name given to Egypt with the deep, and in scripture 
the same expression of going down to is applied to both. — Gen. 26, 2. " Go not down into Egypt." 
—Ibid. 46, 3. " Fear not to go down into Egypt." — Isaiah, 30, 2. " Woe to them that walk to 
go down to Egypt."— Id. 31, 1. In like manner (Psalm 28, 1) "Like them that go down to the 



NOTES. L 21 -, 

pit."-P.9«/m 55, 15. « Go rfotw quick into hell .»— Pjafoi 107, 23. « They that ^ rf ow „ to the 
sea in ships »-Psabn, 143. « Them that go down, to the pit."— Prov. 5, 5. « Her feet go down 
to death »-/«ria/«, 14, 19. "As those that go down to the stones of the pit/'— Isaiah, 38, 18. 
"They that go down into the pit."- Jeremiah, 26, 20. " I shall bring thee down with them that 
descend into the pit with the people of old time, and shall set thee in the low parts of the earth, in 
places desolate of old, with them that go down to the pit, that thou be not inhabited, and I shall'set 
glory in the land of the living." This is opposing Eag or Muth, death to the living god, Adam, or 
Buddha, and his representatives. These adherents to the angel of the bottomless pit, or infinitude, 
were the Solimans or Preadamite people who immediately preceded Adam, and this constitutes the 
difference between Moloch and the Lord God of the Jews. The going up to Bethel was no way 
different as a worship from going down to the pit. The ark of Moloch, and the ark of the Lord, 
both implied a covenant, which bound their votaries to unlimited obedience and the sacrifice of 
their children. The followers of Adam appear to have been (as the Brahmans accuse all the 
Buddhist and Jaina sects of being) Atheists. Certain it is, that the fundamental philosophical tenets 
of these sects lead by a summary and conclusive process of reasoning to the negation of the Deity, 
which may justly be affirmed to be a refutation of the premises by a reductio ad absurdum. 
Many of them, I believe, reject the inference while they adhere to the premises. The law was given 
to Moses on Mount Sinai, which is from Sin Mum, clay {vide Note G, p. 23) ; from which, of a black 
colour, according to the Arabians, God (the Lord God) with his own hands moulded Adam 1 , and on 
the words " Dust thou art and to dust thou shalt return," the Sadducees, (who arc the only part 

1 And then ordered men and angels to worship him, which all did except Eblis or Hareth, who adhered to 
the previous worship of fire. According to Moses, the Lord formed Adam in his own image. These are in 
fact the images of Buddha very generally made of clay and gilded ; but even when no image is admitted, the 
divine man or living God, the Lord God, the grand Lama, or a substitute for him, is the real object of such 
adoration ; and a form of this grand Lama, the Amida (or Omito Fo of the Chinese), the infinite, and possibly 
the Bacchus Omadius, much worse than that established by the last advent of Buddha, who abolished all bloody 
rites. By a plausible use of words denoting supremacy and their equivocal application, these gross superstitions 
have been imposed on the human understanding. The difference between those who worship the statue, and 
those who worship the living God, is whether the supposed deity or divine power is by the force of incantation 
present in the statue, or incarnate by transmigration in the human body. 

The statues of Buddha of clay, in Ceylon especially, are generally of a colossal size and recumbent, according 
to the eastern belief, the attitude in which Adam was created. By a tradition received from Mahomet, Adam 
was as tall as a high palm tree. According to others, his foot was seventy cubits long; and when one was 
on the top of the Pico de Adam in Ceylon, he had the other in the sea. — Vide Sale, Koran, cap. 2, p. 8, n. 
The earth collected for the formation of Adam was first kneaded by the angels, and then fashioned by God 
(the Lord God) himself into a human form, and left to dry for forty days, or as some say, forty years. — Koran, 6 
" When the breath of life was breathed into his nostrils and had reached as far as his navel, though the lower 
part of his body was as yet but a piece of clay, he must needs try to rise up, and got an ugly fall by the bargain." 
— Sale, Koran, cap. 17, p. 94, n. In the Koran (cap. 15) the Lord is represented saying, "We created man 

of dried clay, of black mud formed into shape, and we had before created the Devil of subtle fire." Koran, 

cap. 15, Sale, p. 69. The Adam of Moses is beyond any question the Kaioumers of the Persians, or the 
spiritual guide or founder of the religion established by Kaioumers, supposing a distinction to have existed 
between the power of the sword and the power of superstition. This is the universal belief of the east, and 
the epochs are coincident. C-n^j-^Chaiumarets, primum Persarum regem esse volunt; 2. Nomen Prophetae 
cujusdam — Buddha. 3. Moganis, Adam. — Castel, 2, 489. Much further evidence of this fact may be 
adduced. 



[ 22 ] NOTES. 

of the Jews who follow Moses as the sole authority,) support their assertion that there is no resurrec- 
tion either of soul or body. That the Fir Bolg, or Belgians, are the same people with those of 
Eogen or Moluch, appears from the Welsh, Bol, Boty, venter (Davis), belly; from this word comes 
our word bowels, Bolwst; dolor ventris, hernia (Davis); Bolch wydd, tumor ventris, td</>o? (inde 
Typhon), superbia (Davis). Boloch, potius moloch, vel Blinder, inquietare (Davis). Hence a blinder, 
or one who renders ignorant 1 ; Bolgun, hat., Bulga. — Davis. The woman who spoke from her belly, — 
(1 Sam.) is in the Hebrew titer, and is rendered Python (Vide Note H, p. 24), — the name given 
by the Greeks and Romans to all the prophets and prophetesses who foretold by the power of 
Apollo. 

Ante, page 9. 



(Note Preferred to in Note C, page 13, Note 2 ). 

All these burnings or brandings, or indelible marks by tattooing, denoted the particular Deity or 
form of worship, that is, the temple or sect of priests, whose devoted servants they were, and is equi- 
valent to Aabd or Dasa, a devoted and accepted servant, who has formed a covenant with his Lord. 
The various caste-marks worn by the Hindus between the eyes, which are painted, and renewed 
every day after their morning devotions, are indicative, not of their genealogical tribe, but of their 
religious sect; TO^ mil* Jehovah Aabdu, is the term applied to Moses (Exodus, 14, 31) for the 
servant of the Lord; HliT "QV Aabd Jehovah, the servant of the Lord, the words used with re- 
spect to him. — Deuteron, 34, 5. 2 In like manner among the Arabians we have jjA H axz Aabd 
al Sharek; \\x \\ Ja-c Aabd al Ozza, or Uzza ; i_Jl)u jjx Aabd Manaf; ,u^A Joe Aabd Shams; 
jU> \\ Joe Aabd al Dar; JjJb Juu: Aabd Yalil; ^s* Joe Aabd Madan. These were all Pagan 
Arabian deities, some of them worshipped in temples, some of them under the form of idols, but all 
held to be the Lord Gods of those who were Aabd to them. An Arabian poet, shortly after the 

1 The Sanscrit retains the affinity of this relation between Moloch and Blinder ; cfJTJT Kan, shut the eyes, 
from which is formed cfjUcj" Kan wan, sin, or fcTU^f Kinwan, sin cfjUcf ; Kanwah, an ancient king. 
— Gram. 489. This probably is the name Cain. According to the Arabian tradition, the devil, when Eve was 
first pregnant, persuaded her and Adam to name their first offspring Abd-Al Hareth, that is, the servant of 
(devoted to) Al-Hareth (the devil's name among the angels), instead of Abd-Allah, or the servant of God; which 
was agreed to, and when born, the child immediately died." — Sale. " The story," Sale adds, " looks like a rab- 
binical fiction, and seems to have no other foundation than Cain's being called by Moses, Obed Admah, that is, 
a tiller of the ground." — Sale, Koran, 1, 203. The Hebrew "OJ7 written Obed, is, I apprehend, however, no 
way different from Abd, slave, the serf or enslaved cultivator, Bond or Rusticus, and in this sense a cultivator. 
"Oiy Aubed, an operative, is very possibly the original import; but being all reduced to slavery by the Heroes, 
became synonymous with a slave, one of the servile condition. 

- t~\WD H^V Aabdi Mosheh, my servant Moses (Numbers, 12, 7, item 8) ; Moses, TV\TV 11V Aabd 
Jehovah, the servant of the Lord (Joshua, 1, 1) ; ''ll'V nj£^ Mosheh Aabdi, Moses my servant (Ibid. v. 2) ; 
1"Dy 7\Wi2 Mosheh Aabdu, Moses his servant (Joshua, 9, 24, &c.) ; "JON *!~6n H2V Aabdi Elohi 
Abich, the servants of the God of thy father (Gen. 50, 17) ; Daniel, NH Nil 1 ?!"! 71V Aabd Eloha Hua, ser* 
vant of the living God. 



NOTES. E 23 -, 

preaching of Mahomet, uttered with respect to one of them standing in the fields, whose divinity 
was not recognised by two foxes, two verses which Pocock translates :— 

"Num ille Dominus est, super cujus caput mingunt vulpes?" 

" Certc vilis est, super quem minxerint vulpes." 

Vide Pocockii Histories Arubum Specimen, p. 91, 101, 102. 
And so saying he broke the idol. These Lord Gods are all characterised by Pocock, as terri- 
cula, fearful. The word Aabd implies a covenant or reciprocal engagement. In the first book 
of Kings, chap. 12, 7, where it is proposed to Rehoboam, "if you will be a servant, ("Dy Aabdj, 
to this people this day, then they will be thy servants, DH^P Aabdim, ( b? Chal, for ever) ,' 
that is, if you will covenant to their terms, they will covenant permanently to adhere to you." 
The nature of this covenant and the effects of it are sufficiently evident from Daniel, 9, 11 : "Yea, 
all Israel have transgressed thy law, even by departing, that they might not obey thy 'voice ; there- 
fore the curse is poured upon us, and the oath that is written in the Law of Moses, the servant 

of (iod (D'H^K H 12V Aabd He Elohim), because we have sinned against him Therefore 

hath the Lord watched upon the evil and brought it upon us."— v. 14. It appears from the laws 
of the Barbarians, published by Lindenbrogius, that these markings and ligations are prohibited by 
them ; and by the trials for witchcraft before the Dominican Theologians (the Inquisitors) that they 
continued among the male and female sorcerers ; and that if all that opened the womb were no 
longer the Lords, that parents frequently devoted before birth the child to the master, and marked 
them as soon as born. If I recollect right, Ravaillac asserted that he could not avoid doing what 
he did, as he bore the mark impressed on his body by his mother. 



(Note G referred to in Note E, page 16.) 

yD, Sin, vel |ND Suan, Chald., lutum, coenum (Castel, 2446) ; $yQ Sina, calceus ; j^ San, 
Syr. calceavit; ^<a Masan, Sam. calceavit ; fft: Shyny, /Eth., shun, Scot., Ang. shoes 1 . "And God 
called unto Moses out of the bush, Put off thy shoes from off thy feet, for the place whereon thou 
standest is holy ground."— Exod. 3. 2 ^w Sainon, Arab., CW/ywlentus, Pinguis, plur. ; ^\ M Saina ; 
SJuuu Seina, Mons Sinai; ,jjJu«* Sinin, Mons Sinai. — Castel, 251S. These, I apprehend, were 
the corporcalisls ; "Cf^J": Padhraah, Sanscrit, the Lotus, a large number {Gram. 48S), a confederation 
vid. (we say, to form or make a confederation) from TJT<f Pad, go {Ibid) ; ^"^3^ Pankaja, 

*jA Sheuma, Pers. Caleeus rusticus s. viatorius ex corio bovino crudo sine arte confectus, quem frenibus 
pedi astringunt. — Castel, 2, 378. These seem exactly the Sandal Shun of the Scotch. Pronounce u in this 
and other Scotch words as the vowel sound in the French syllable peu. 

2 The captain of the Lord's Host makes use of the same expression to Joshua {Joshua, 5, 10), when he told 
him that the city of Jericho and all therein were accursed to the Lord ; when the Jews in consequence utterly 
destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the 
edge of the sword (Ibid. 6, 21); but all the silver, gold, brass, and iron was delivered into the treasury of the 
Lord. The putting off the shoes from off the feet, was that they might put themselves in union with the Ter- 
restrial God; the God who, as Herodotus states, the Persians supposed was in the earth, and to whom they 
sacrificed human victims. 



[ 24 ] NOTES. 

what grows or is produced in the mud; a lotus from HJcff Panka, mud (Gram. 444} j 

H"] "f^f Pani, the hand (Gram. 449) ; TJJ'?J"'Cr'|"fcJ Padhma pani, in whose hand is the Lotus,— epithet 

of Vishnu (Gram. 577) ; m^~ P a d } a shoe (boot) (Grammar) ; ^(T Pada, a foot. The Lotus, in 

one sense, corresponds in the Eastern system of symbols to our wheel of fortune ; c^J^^f Kamala, 

Fortune or Lakshmee, the consort (or active power) of Vishnu, cftJTFT Kamalari, the Lotus (Gram. 

486). The epithet of -c| Lj^ Cliapala (ch as in church), tickle, uncertain, unsteady (Eng. chop or 

change), seems particularly affected to this goddess. This affinity of the foot and fortune is retained 

in other languages ; ,»AJj Kadem, which in Persian means fortuna, felicitas, fortune, prosperity, is 

in Arabic, pes ejusve planta, the foot, or the sole of the foot. — Castel, 2, 424. Lotos-footed, i. e. 

fortunate-footed, is a frequent epithet with the Hindus. The affinity in the name for the shoe is 

because the earth is that on which we tread. Moses is represented (Deuteron. 33, 24) as telling 

Asher (the artificer) to dip his foot in oil, and that his shoes should be iron and brass, i. e. that he 

should retain a firm standing on the ground. The Brahmans suppose, and it appears to me very 

justly, that the doctrines of the Jainas and Buddhists are founded on those of the Vaishnavas or 

Vishnuvites, which may be considered the most spiritual or metaphysical form of which they are 

susceptible ; these seem to denote, in later times, i. e. subsequent to the Satyayug, the artificers ; 

TJU Push, Sans, (root), nourish or support, item, be nourished or supported (Dhatus, 88) ; cfjT; 

Kara, the hand (Gram. 471) ; TJEcff^ Push Kara, the Lotos; ef^l"^ Kara, put after any word 

meaning a substance, serves to denote, the maker or manufacturer of it (Gram. 447) ; 1 'TfrTPT^rT^ 

Peetambhara, whose garments are yellow, an epithet of Vishnu (Gram. 577) 5 *• e. embodied in, 

or clothed with, the terrestrial world (vide Note *, p. 10). Vishnu is the pervading spirit, or 

what the Greeks called the Trvev/xa, or spirit or soul of the world, from Vish, occupy, pervade. — 

Dhatus, 135. This word fcipSJ" Vish also means poison (Gram. 323), a power for which those 

called by the Hebrews the Enoshim, appear to have established a corresponding ubiquity. This 

Lakshmee or Kamala, produced at the churning of the ocean from the foam of the sea, is properly 

the Cyprian goddess ; the Astarte or Ashtaroth of the Sidonians ; hm Shashany, Mth.., lascivia, 

salacitas (vid. note E and note 1 , p. 19) ; \)}£hl Saina, or V\>h Sena, minxit, spumavit; AUU®^ 

Asawana, spumare fecit (Castel, 2492) ; DDV Aasth ; Syr. Aa^Amv. Aastaroth, Venus, is the miD^y 

Aashtaroth of the Hebrews (Castel, 2836); nDK Asth, Chald. ; KJTDtt Asitha, irritatrix, item 

mortarium: it is from this root that "IDDtt Asther or Esther is derived (Castel, 191), who was the 

irritatrix employed by Mordecai for the destruction of the people of Haman, in the casting of Purim, 

or appeal to chance, or Lakshmee. 

Ante, page 15. 



(Note H referred to in Note E, page 20.) 

" niN Aub, Pytho (Lev. 20, 27), pi. (cap. 19,31). It Utres (Job,S2, 19), (pi. TTQK Abuth). Hinc 
Pythonis significatio, quod ex ventre quasi utre, oracula depromeret ; unde et e<yyaaTpi/xv6oo dicuntur. 
.ntf Chald. id quod Heb. ; s^/f. Aub, Sam., Pytho. — Sam. 1, 28, 8. Saul desires them to find 
him a woman who was ilN ri7}M2 Baaleth Aub, Domina Aub, a mistress of Aub. De differentia 
inter UN bV2 Baal Aub, the master of Aub, and 31K tSHIl (an inquirer of Aub), v. Coch. 2 Tit. 
Tal. p. 64." — Castel, 53. It seems probable that the word Python is from the Chaldean tongues, 



NOTES. r 25 3 

and the word Abuth, as Castel supposes, DID**) Pithom, nomen urbis, i. q. nitf VjO Baal Aub 
magus qui loquitur ex axillis suis, |JT||J Pethen, Aspis— Ca S tel,3103. Hence the Pythian serpent' 
These, as I before remarked, are the same with the Abaddon, or Apollo, of the Jews; the angel of 
the bottomless pit ; ^ Abath, Persian, Pythones.— Zet,. 19, 31 ; ibid. c. 20, 6 ; Castel, 2, 3. Si-byll, 
seems to be from the Boly or Bolg, of the same import with Abuth. The Si is possibly allied either 
to the English Say or See ; to declare is to make clear by speech, ins Pithur, interpretatus est, 
Heb. p-lDp Pithrun, interpretatio ; "IJID Pathar, Chald.; the same with the Hebrew ]^np 
Pithrun, interpretatio {Castel, 3105) ; frfy Patana, Mth., scrutatus est, probavit.— Ibid. 3103. It is 
from this, I apprehend, that the Irish Saint Patrick is derived ; these words being evidently allied to 
the Sanscrit Patu, speak distinctly; TH VV Aain-Dur (the Hebrew term rendered Endor), the 
fountain of Dur (knowledge, cogitation, inspiration, or prophetic foresight) : the residence of this 
woman appears to refer to this durish or inquiry. Saul says "that he might go to her, (nBTTTN 1 
u adersheh,) and inquire of her." As she brought up Saul from the dead, it would appear that the Uter or 
Venter did not differ from the Batn al Hhuth, the belly of the fish. The Ain Dur, fountain of Dur, 
is no doubt the same thing with the orifice over which the Tripos of the Pythoness was placed 1 . This 
word Dur, if it is not the root, is from the same root with the Arabic ^j Dars, meditatus fuit, from 
which they derive Adris, the name which the Arabians give to Enoch, and both, I apprehend, from 
the Sanscrit root J£SJ Drys, see*.—Dhatus, 71. In the Veda itself the name of the God In'dra is 

Above all the ten Sephiroth or numerations the Cabalists place the P]1D |'tt Ain Suff, which is rendered 
by Castel, infinitudo, abyssus ; {♦{* Ain, with an tf is non, nihil, and would rather seem to be the knowledge of 
nonentity, i. e. of the non-existence of any thing. The *"irD Chatar, crown, or Diadem, is below this, and pro- 
bably, the Ain Suff denotes the state of perfection or union with the deity by a total abstraction of the mind 
from all connexion with matter to which the modern as well as the ancient Suffies professed to conduct their 
disciples ; a doctrine derived from carrying the theory of the modern Vedanta school of the Hindus to a further 
pitch of absurdity. ]iy Aain or Eein, it may be noticed both in Hebrew, Chaldee, Syriac, and Persian, denotes 
the eye, Scotch ee, the eye, pi. een, the eyes ; Mth. fJP^ Aaina, exploravit. It seems probable that the }>tf Ain 
annihilation is intended to comprehend the same idea with the |*J/ Aain, the fountain or eye ; because the 
Cabalists call these Sephiroth or enumerations, the emanations (the origin of the Eons, with which the early 
Christian divines perplexed themselves) j " spirationes, emanationes, processiones " (Castel, 2597) ; these imply 
a source. The diagram by which they represent these ten Sephiroth, and the mechanical process of the trans- 
mission of influences (a greater absurdity than the Sephiroth), may be seen in Kircher. These are borrowed 
from a notion of the Hindus, equally fanciful, of seven breathings of the Deity without afflation, i.e. immateri- 
ally, which they represent by seven concentric circles, the seventh or innermost being, " the seventh heaven, 
the abode of truth." These are the JTTJCT^ Sapta Pada, seven steps of the Hindus, or seven degrees ; 
^rn^<0*T Sapta Padeenan, state of seven steps, intimacy. — Gram. 532. In this mysticism, supposed to 
be with the Deity, union with God. The ceremony of the Hindu marriage (Pan : grahi, the taking of the hand) 
consists in the bride and bridegroom stepping hand in hand into these seven concentric circles, when, on their 
entering the seventh or innermost, the rite is complete and irrevocable, and not before. This notion of the 
Hindus is derived from the seven rays of light of the sun (with which fact, as well as with the fundamental 
facts of dioptrics and catoptrics, they were acquainted) ; the sun and the creator, according to this sect, 
naturally shining with seven rays. This is also the origin of the double cross or double key of the Egyptian hiero- 
glyphics, represented thus =fc, the middle or vertical line being what the Hindus call "the central innermost 

or most excellent ray," from which figure the diagram of the Sephiroth is apparently borrowed. 

- This species of vision or responding to inquiry is implied by the Sanscrit words formed from the root Drys, 
^^[% Darsanay, show (Dhat. 145), which has a near affinity to tPHH Durish, and n&PVTtf Adersheh. The 

4 



[ 26 ] NOTES. 

explained Idam-dra, it seeing. This, it would be easy to show, is the origin of the Platonic notion of 
the Nous or Uemiourgos, seeing the eternal ideas or prototypes of things in the supreme intelligence, 
and of the word idea. I put the question to the Pandets in the college at Benares, forty years ago, What 
was the word for the preconception of an unperformed action ? and was answered, Idam. I put the 
same question to Mr. Colebrooke and to Wilford, and received the same answer. It refers to a very 
ancient religious theory : hence our word dream, a vision ; drem, Welsh, visus, (Davies,) and Druids, 
and the Greek word 8pv$ for an oak, the visible object, the material universe ; Duir, Irish, an oak 
tree; Dar, Welsh and Cornish (O'Brien), and the letter D in the Irish alphabet: this seems the 
Greek A delta, the equilateral triangle, properly the hieroglyphic for figure, abstract or visible. In 
various languages the human intelligence is designated the perception of figure, figurative faculty, 
of which the equilateral triangle is the simplest, being the least number of right lines that will define 
space. Madera, Span., and Port., Zura, Basque, lignum ; Matair, Irish, gore, matter : hence the 
sense of our word matter for Pus ; meatac, Irish, perishable ' ; Dreac or Driuc, Irish, the figure of 

Sanscrit word Darsanee is stated as a synonym for the Sanscrit root STJ3T Sam, show (Dhatus, ibid.) ; whence 
English seems (appears) ; ^T Su, Sans, (inseparable preposition), well, good, easy, very (Gram. 397); H<f"3J*T: 
Sudarsanah, a well looking (man), (a seemly man), or a well-seeing (man), or (a man) easy to be seen, also 
the name of the Chacra, (wheel), or Discus of Vishnu (the visible world in which the Deity is manifested, 
i. e. easily seen); ^T^Sl^f Sudarsanan, the act of looking well. — Gram. 477. Hoondie is a draft upon a 
banker ; a Darsanee, or Hoondie Darsanee, a draft payable at sight. The command of money possessed by 
the Hindu bankers is evinced by the immense amount to which it appears, from a note to the Seir Mutaquerien 
(1, p. 227), these Dursunny bills were cashed. To look for, to seek for, to inquire for, to look within for the 
light of reason, are all metaphors of the same kind. 

1 3T?k£T Jaroothan, Sans., flesh, from 3T J r yj> decay {Gram. 491); *")J£0 Bushur, caro, homines, cum 
73 Clial., omnis creatura, vitiata hominis natura, pudendum maris et fceminos, quod est membrum prorsus car- 
neum. ^&-f? Bisher, nunciavit, enunciavit; rem bonam evangelizavit ; uio Bashara, Arab., nunciavit ; .AlI 
Basharon, externa hominis cutis, homo, caro, mortales ; .Aj 11 «j,1 Abu al Bashar, Adam. [The Hindu word 
Avatara for an incarnation is probably allied to this.] & .IXjo Bitarah, Pers., daemon, forma horrida terrorem 
incutiens (Castel, 2, 156) ; " jIIj Batara, Malay, from avatara, Hind., a name or term adopted from the Hindu 
system, and applied to various Mythological personages." — Marsden, Malay Diet., 36. It may justly be 
doubted if either the word or notion is properly Hindu. All the Hindu avataras are incarnations of Vishnu. 
This, in the examples quoted by Marsden, is applied to Batara Indra, Batara guru, and Batara dewa. Batara- 
Guru is the Diviue man, Supreme or infallible Guide, or living God, the grand Lama, Jainaswara or Pope, God's 
representative or vicegerent on earth, and the figures so designated in Java were recognised by the Hindu 
sepoys as M&ha.-deva, an epithet always and only applied by the Hindus to Siva, the destroying power, the 
Lord God, the consuming fire of the Jews. " For the Lord thy God is a consuming fire, a jealous God." — 
Deut. 4, 34. It is to Siva and Mahadeva alone, properly, that the Hindus apply the terms Iswara, or Lord. 
However remote the epoch of the corruption may be, the whole doctrine of incarnations and the deifications 
of anything born of a woman, is entirely foreign to Hinduism, as is the idea of the power of Mantras or incan- 
tations to induce or compel the Divine Presence in a stone, statue, or temple. These had early been considered 
the corruptions and impositions of priestcraft and miracle workers, and this has been so far transmitted to the 
people, that though the priestly office in every form is assigned to the Brahminical Caste, if a Brahman has offi- 
ciated as a Pujari or performer of worship in a temple, it requires three generations of devotion to science, to 
restore his family to any authority or weight as a guru or religious instructor. The Hindus assert, and it may 
be shown with the most perfect justice, that the pyramid, obelisk, pillar, column, or upright stone, of whatever 
form, all represent Mahadeva. This word Mantra, used for a charm or incantation or spell — (" Guhyam Man- 
tram" " the secret spell ") — is from the Sanscrit root JT3T Matr, speak in private, consult {Dhatus, 106), and 



NOTES. 



[27] 



a person or thing, image ; Drych, Welsh, a looking-glass ; Draoi, anciently written Drui, a Druid, an 
augur ; Draoitc na Heigipte, the wise men (Seers) of Egypt. These all seem to refer to the worship 
of Apollo, or Abaddon ; Droideachd the same with Draoideached, divination ; Droigean, the deep, or 
depth. — O'Brien. Uraojdeacd, draoideacd, magic, sorcery.— O'Brien. "And when the woman 
saw Samuel, she cried with a loud voice; and the king said, What sawest thou; and the woman 
said, I raw gods ascending out of the earth." From this theory was derived the notion of those 
who likened the Viswacarman or the fabricator of the universe to a carpenter ; ,i, L Va.r II ^^ Musar 
al Aadadin, Arab., scarab;eus. ( Vide note A, p. 5.) The word Musar is from JL. Ushar, serra divisit, 
lucidum reddidit (i. e. discriminavit) ; «**>.« Mushur, prisma (from dividing the rays of light) 
(Cast el, 999) ; ^j^e Aadadi, magnis brachiis prasditus (Castel, 2855) ; jj^- Aadadad, resecuit, 
cecidit (arborem) ; instrumentum dictum 1)SV72 Maatzad (an adze). — Castel, 2855-6. This is the 
god of Jeshurun and the everlasting arms (Deuteron. 33, 27), viz. "the work which God 
maketh from the beginning to the end." — Ecclesiust. 3, 11. J^\ Ashar, Arab., secuit, divisit 
serra, serra dissecuit. From the same import, ND5JHJ2M Asharshifa, Scamnum, a bench (a 
sawn shelf), appears to be formed. — Castel, 24G. The work which God works is in the Hebrew 
DTY7N n HEW 1W$ Asher Aasheh He Elohim (Eccles. 3, 11), as in fact all our knowledge 
depends on definition. It is possibly from this that Ashler, for hewn or cut stones, comes; Saor, 
Irish, a sawyer, is applied both to the mason and carpenter. Saer, Welsh, id. ; Saor-crainn, a 
carpenter; Saor-cloice, a mason (O'Brien); Crann, a tree, Cloice, of, or belonging to, a rock or stone. 
— O'Brien. 1 Saer-coed, faber lignarius, Saer-maen, latomius (Davis); Coed, wood, Maen stone, 
mined, raised from the mine or quarry, quarried. 

I before noticed that the Scarabieus was the Black Bee or the Brhamara of the Hindus. In the 
sixteenth chapter of the Koran, entitled the Bee, which seems particularly intended to set forth the 
" signs of the Divine power and wisdom " (p. 74), and from which it appears that the Koran was 
said to be founded on "Fables of ancient times," (p. 76.) it is stated (p. 81), — " Thy Lord spake by 
inspiration unto the bee, saying, Provide thee houses in the mountains, and in the trees, and of those 
materials wherewith men build hives for thee." It is this inspiration or intuitive knowledge by 

refers, I apprehend, to all these pretended consultations of the Deity, by those professing to communicate with 
Him, and the obscure, or oracular responses, mutten'w^s, susurrations, hissings (D'pllti' Sharukim of Scrip- 
ture), which seem properly to mean whistlings; and to all the Oghams, Runics, Teraphim, Phylacteries and 
Hieroglyphics (as supposed to be addressed to the Divine Power) of what description soever. " The anger of 
the Lord is kindled against his people, and their carcases were torn in the midst of the streets. For all this his 
anger is not turned away, and He will hiss to the nations from the end of the earth." — Isaiah, 5, 25, &c. " And 
the Lord shall hiss for the fly that is in the uttermost part of Egypt, and for the bee that is in Assyria." — 
Isaiah, 7, 18. This is the power of the Prince of the air. It was not permissible to sound any wind instru- 
ment in the Temple of Osiris. These flies and bees, the agents of Baal Zebub, are the same with the Gan 
Flugl of the Fins and Laps. It is almost needless to observe that Baal means Lord, Zebub, flies. 

1 ")¥ Tzor, Heb., silex acutus (ra-zor ?), Exodus, silex acutus. Eo usi sunt ob defectum ferri ; sic in Hispana 
insula, quia ferro carent, pro eo utuntur cote acuto. — Castel, 3153. The arrow-heads, common in the north of 
Scotland, of Agate, called Elf-shot, show that the Picts had in like manner been debarred the use of iron. 
These are the people of Hrugnr, of the Edda, whose spear and whose head and heart were stone. The Mexican 
warriors were all armed with such weapons, and with a pole-axe capable of severing a horse's head at a blow; 
vide Bernal Diaz, who witnessed their effects. L, Saara, Arab., secuit, divisit (Castel, 3152); ._•«*-« Masuron, 
sculptor, formator (a mason ?) ; X, M \ Asuar, muri, walls (Castel, 3153) (cut or hewn stones). This Hrugnr 
probably refers to the petrifying effect of the Gorgons, who, according to Hesiod and Apollodorus, were 
beyond the Western Ocean. 

4# 



[ 28 ] NOTES. 

instinct, and the industry and constructive power of the animal, which has rendered it the hiero- 
glyphic of the artificer and the Demiourgos. Sale quotes from Al Beidawi on the word houses, 
11 So the apartments which the bee builds are here called, because of their beautiful workmanship 
and admirable contrivance, which no geometrician can excel" — Koran, cap. 16, p. 81. This is a 
remarkable observation of the Arabian, because it is found that the form of the cell of the bee-hive 
is in exact conformity with the solution of the problem of " the greatest attainable strength with the 
least expenditure of material." This primary import of the word Idea, viz. the Sanscrit Idam or 
Idom, might have suggested useful matter of reflection to those who have speculated on the Ideal 
theory, inasmuch as its proper import is it or the same ; and probably the same word with the 
Latin Idem and our identity; evincing what is the orthodox Hindu doctrine, that, according to 
them, the essence of a thing consists in its design or the purpose of the creator, of which the objects of 
our percipience and reflection are but the transient and perishable exemplars, without at all calling in 
question the reality of their nature or existence while they continue to endure. It is in this import that 
they call this world the world of sensible forms. Many of the Hindu followers of the modern Vedanta 
school and all the Catholic missionaries (who derived their information from them) represent this 
view of the matter in an extravagant sense, viz. that there is no object of thought distinct from the 
mind's conception of it ; and that when I imagine a tree, I imagine nothing ; the tree being nothing, 
my conception of it alone being the reality, and my belief in the independent existence of the tree a 
deception : this they call the mind's Maya or illusion, a notion which forms the basis of the specu- 
lations promulgated in this country by Berkeley and Hume, which lead directly to those sceptical 
conclusions which the orthodox Hindus entirely repudiate; but even with the correction which 
the above explanation affords, it appears to me erroneous. This however does not detract from 
the justice of the observation of Reid, that "these are the theories of superior minds," pre- 
senting an elevated and sublime conception of the nature of the Deity very different from the 
grovelling superstitions imposed upon the people, and are manifestly the original of " the lofty visions 
of Plato 1 ;" nay, more, of the only intelligible import, which it seems to me possible to put on the 
scholium of Newton. It is indeed no doubt true that we can only reason from the known with 
respect to the unknown, and that consequently all our inductions with respect to mind or intellect 
must necessarily proceed on the facts which the phagnomena of our own consciousness supply. But 
there is a limit to the sphere of our knowledge, there being evidently truths, with respect to which the 
facts which fall under our observation will afford no information, or premises for inference, — as for 
example, the infinity of time, and the infinity of space, and the nature of the Being of God, of whose 
existence the most ample and conclusive evidence is afforded ; but in himself, as correctly stated 
by the Hindus, "unperceived and unperceivable by sense, undiscovered and undiscoverable by 
reason, — infinite, eternal, incomprehensible, and undescribable." The scholium of Newton seems 
an attempt to imply the nature of God by negatives, or by abstracting from him all with which it 
might be supposed possible to confound his existence ; but if the faculties of Newton, which diffused 
light over the physical universe, could produce no further illustration of this subject than the sub- 
lime obscurity of his scholium, the further endeavour to explain the being of God might justly be 
considered hopeless, were it not evident that in reasoning from the known to the unknown it necessarily 
supposes that the known and the unknown are of the like kind, and subject to the same laws; and 

1 The sounder part of the Christian divines represented the prototypes of Plato in like manner as the per- 
manent existence : " Plato denique qui reliquos omnes morum lenitate superavit et qui omnium mentes a 
sensibus ad res intelligibiles, eodemque semper in statu permanentes, primus abduxit, et ad sublimia oculos assue- 
fecit." — Euseb. O ratio ad Sanctorum Ccetum, p. 619. 



NOTES. 



[29] 



the mind of man, confined by the circumscribed powers of its several faculties, is immeasurably 
removed from that intellect which is mi generis, unbounded in its intuition, and consequently with- 
out any of those definable, and therefore limited powers or faculties, which are the measures of the 
conferred attributes of created minds. A Being to whom the past, the present, and the future are 
the same thing, is entirely beyond our comprehension ; but the dictum of the Hindus, « that time {as 
contradistinguished from eternal duration) exists not at all with God " is undoubtedly true. 

The principles of this theory, which form the suggestion of the doctrine of Plato, are far, how- 
ever, from having been generally received even by those who admitted the formation of the world 
by the Deity, repudiating the assertion of inherent, necessary and underived powers in the 
particles of matter, or a fortuitous concurrence of atoms, as maintained by the Epicureans and 
Sadducccs l , apparently derived from Sanchoniathon 2 . This notion of creation without preconceived 

" Verum plerique homines minus prudentes hujus rerum omnium distinctionis atque ornatus causam naturae 
tribuunt, alii Fato vel fortuito casui assignant." — Euscb. Oratio ad Sanctorum Ccclum, p. 619. 

2 It may be noticed, that the philosophical school of the Hindus, which forms the basis of the religious tenets 
of these atheistical sects, is called Sanchya (and also numerical, possibly denoting these Sephiroth). The word 
?fJ5f Natha, meaning lord or master (Gram. 448), is used by the Siamese and by other sects of Bud- 
dhists to denote an order of beings whom their superstition represents as possessed of superhuman powers and 
attributes, but which seems properly to denote one of these religious guides or infallible teachers ; fsj^STTg}" 
Siva Natha, " leads (^f^frT Nayatay) towards Siva " (Gram. 402); and both the word Natha and Nayatay, 
leads, seem formed from the root uff Nee > conduct, lead (vid. Dhatus, 55), as well as Hindee Naib for a 
deputy or lieutenant, and Naik for a corporal, quasi the lieutenant of the sergeant; and seem to indicate the 
substitute for God, the divine man ; and probably the word Antistites implies in the worship of all the heathen 
gods the same thing, though JrfPJcJJ: Nayakah in its direct import means the conductor or leader of an army. 
This spirit of ecclesiastical ambition (which probably was infused from these doctrines of the Jainas lingering 
in Syria, from which sect, according to the Hindus, the office of high priest is entirely derived) appears early to 
have infected the Christian Church, and with the most baneful consequences. "Antistites adversus antistites . . . 
Principatum quasi tyrannidem quondam contentissime sibi vindicantes." — Euseb. Hist. Eccl., lib. 8, cap. 1. 
p. 330. "The Lord separated the tribe of Levi to stand before him to bless in his name." — Duteron. 10, 8. 
" Jonadab shall not want a man to stand before me for ever." — Jerem. 35, 19. This Sanchya philosophy is attri- 
buted to a sage called Kapila, the Tawny (an epithet also of Crishna); Kapila being generally supposed to 
be Cain ( Vide note E, note ', p. 22). It seems every way probable that the philosophy attributed to Sancho- 
niathon is that of a Sanchya-Natha. The fragments attributed to this writer, which may be seen in Fabricius, 
seem to me spurious. Nirvana Nath's is the title given by both Jainas and Buddhists to their deceased saints, 
canonized nearly as the saints of the church of Rome, and means defunct lights or guides ; " "ra"crTC7f 
Nirvana, Sans., extinguished, blown out, as a lamp, &c. (this word is particularly applied in a religious sense, 
as an epithet of one who, by mortification, &c, is supposed to have secured for himself the highest degree of 
beatitude hereafter); |^f^"Jf^" Nirvata, blown out." — Gram. 414. The Tapasya-munis were probably the 
same description of Ascetics while living; fTTT Tap, shine, burn, warm, heat; rT^TlrT Tapati, he shines; 
rfT^T* Tapah, heat, fervour, zeal, glory. — Dhatus, 61. It is from these roots no doubt that the Hebrew 
Tophet in Scripture comes, where in their superstitious zeal they burnt their children. These Nirvana-Naths 
or Jainaswaras, whose statues are the representatives of the saints of the Jainas, are in all probability of the same 
nature with the statues of the Piromis or high priests seen by Herodotus at Thebes. Viharam, Thuba or Alaya, 
is stated in Mr. Hodson's Paper on the Buddhism of Nepaul or Thibet, to be terms used for the religious edifices 
of this sect, and are probably the etymon both of Pyramis or Pyramid, and Thebes. These edifices denote the 
same thing in a religious sense with the Gate ; and hence the hundred gates of Thebes and the Chil-Minar, or 



[ 30 ] NOTES. 

or pre-existent prototypes is maintained by some of the better sects of Jainas or Arhiias in India, 
and seems to have been a doctrine of the Samaritans, who appear to have been allied to these sects, 
and equally the object of detestation by the Jews 1 . This tenet of the Samaritans is noticed by 
Castel under the word D?V Tzelem, imago, corporea seu incorporea. In Chaldean the word bears 
the same import, and also that of Simulacrum cultus et honoris causa erectum ; in Syrian it 
means figuravit, pinxit, finxit, and is allied to the /Ethiopic word, signifying a shadow ; in the 
Samaritan, tiJZ^Tl Tzelem, of the same import with Chald. Simulacrum, and the example of 
the import is " Deus formavit omnia, non autem, ia^-ftl^ Cha-tzelem, secundum Ideam aliquid." 
— Castel^ 3182. The same word bears the same import in Irish, and is probably the etymon of our 

forty Minars, a Persian name for Persepolis, — one hundred being in the one case, and forty in the other, the 
expression for a great number ; as we say, scores of them, or thousands of them. The number seven bears 
the like import of completion. The same species of Ascetics or Tapasyas, who afflicted the body as the means 
of improving the soul, probably existed in this country, and seem to be immediately the priests of Lodi or 
Sora, the combined race of Celts and Picts, who adopted the symbol of the Cross, or Rood, or Trisala, and to be 
of the same import with the words crabbed and sour, and probably sorry : " Craibdiag, a religious order of 
people, any persons that mortify the passions ; Craibdiag, mortification ; Craibteab, devout, pious ; Craibte, 
tormented, vexed, afflicted ; Craibteaid, misery by famine, hunger (fasting)," &c. — O'Brien. It is probable from 
this that crafty (not in the sense of mechanical skill), and priest-craft come ; Crabad, Irish, religious ; Crabd, 
Irish, a bush, a bough, or branch (O'Brien) ; a crab tree. It is remarkable that this is the epithet they give 
to the Ogam; " Ogam-Craob, the ancient occult manner of writing of the Irish Druids and Celts." — O'Brien. 
The Irish and Anglo-Saxon alphabets are the same, and with the affinity of the languages tends to the pre- 
sumption that this is the original form of writing in these islands before it was proscribed by the Druids, the priests 
of Siva, Yama or Pluto (blot, blood), the Lord God ; Sarrug, Welsh, austerus, a cynic ; the libellus famosus of 
the Petulantes ( Vide note, p. 20, text) ; the Pethlanders, mentioned by Ammianus, shows that at that period they 
possessed the use of letters. It does not seem to me conclusive against this supposition that these characters 
are not found on any ancient inscriptions. The current or hand-writing with a pen seems never to have been 
in use for inscriptions, which probably was limited in this country to the occult or Ogham, and in the north of 
Europe to the Runic ; " Run, Irish, a secret, mystery ; Runa, Cimbric and Gothic, a secret." — O'Brien. The 
letters of the Irish alphabet are all named from trees; the Ogham from the crab or Bush, denoting degene- 
racy. Isaiah (8, 1,) represents the Lord as directing him to take a great roll and write in it with a man's pen, i.e. 
in the profane or vulgar form of letters. 

1 The Samaritans are said to have been the same with the people of Chutha in Persia; "DO Chuth, or 
njTO Chutheh, regio Persidis, a fluvio; HPTO Chuthua, quiadjacet, sic nominata; al. Samaria ; TV\3 Chuthi, 
Samaritanus. Odium eos inter et Judseos quantum est, constat vel ex hoc adagio : — Non est qui respondeat Amen 
post Samaritanorum (TlID Chuthi) benedictionem." — Castel, 1706. " . ' ( v-i.» Shamarin, Syr. Samaria; 
| An. •v-i* Shamariutha, Samaritanismus, mixta ex Judaismo et Ethnicismo religio." — Castel, 3783. This Sha- 
marin for Samaria seems the origin of the name Semiramis, Sam-Aria (Arya, Sans.), which name is given to 
Vashti the queen in the book of Esther, and Iran (Persia) denoting the same thing, the land of the industrious 
or respectable ; rVDTDJJf Shemiramith, Semiramis (Esther, 1,9), uxor Nebuchodnezzaris — Castel, 3782. 
1*1^4: Shamyra, iEth., ubertim fructus tulit ; ft^C Shymury, uber, fertilis, fcecundus ; fV^O Shamyry, 
ubertas, fertilitas ( Castel, 3783 ), and is, I apprehend, of the same import with Persian ^ jiXXii F ar idun, magis, 
plus.amplius, potius, and denoting Persian aj.,£ Farid, incomparabilis, unicus, solus (Castel, 2, 418), 6 Pulcher, 

Adonis, the Phoenix, the Jaina, which all seem from the Sanscrit root cl"y Vrydh, increase ; cj <£j«-| Vard- 
d'hatay, he increases, and seems frequently applied in a titular or characteristic form, as Vishnu Verdhana 
Raya; and in the name of Vardhamana, productive, the district, corruptly called Burdwan. The Scotch applied 
the same quality as an honorary designation, calling a superior preacher the profitable Mr. such a one. 



NOTES. L 31 -, 

word Seal; « Saoilim, rather Silim, means to seem, to suppose, to think." The example is "Dost 
thou imagine (Saoileann)."— O'Brien. 

The insufficiency of the human faculties to make any approach towards the comprehension of the 
nature of God does not, however, detract from the evidence of the Trinity, which seems to me a 
certain and demonstrable inference, possibly placed within the reach of our faculties for the evidence 
which it affords of the immortality of the soul ; though the term Persons is wholly inapplicable ; and 
still more that of Father, Son and Holy Ghost, which are figurative. All the attempted exp'lana- 
tions which I have happened to see of this subject appear to me trivial and futile,-that for 
example which resolves it into the power, the wisdom, and the goodness of God. These are attri- 
butes of the Deity, and are no more the object of specific number than his other attributes; his 
justice for example (which is not only an attribute, but demonstrably, a necessary attribute of 
God; that is, an attribute essential to and inherent in his nature), or his omniscience, his omni- 
presence, &c. In this way a variety of Trinities may be formed; the omniscience, omnipresence, 
and omnipotence of God might be said to be a Trinity ; the Providence of God, « seeing the end 
from the beginning," his moral government of the universe, his Divine and Eternal justice, 
another. These, however, are all correctly attributed to the Deity ; and it is surprising that any man 
who had the capacity to infer any one of them should ever have entertained a doubt of the 
existence of the Deity, seeing that it is a necessary consequence that an attribute is nothing in 
itself, if it is not the attribute of something. That something of which these are attributes is what 
we in the most general sense call God. The Trinity, however, is of a different nature from these 
attributes, and the knowledge of it arrived at by a different process of reasoning. Either there is a 
triple distinction in the Deity to the negation of either more or less, and to the negation of an 
identification, or there is no Trinity; and an individuality to the negation of a separate and inde- 
pendent existence, or there is no Unity. 

The traces of truth which the Hindu writings have retained (in the Veda and the laws of Menu, 
their oldest supposed works, in a very mutilated, interpolated and confused state), are, it appears 
to me, referable to a very remote state of activity of the human understanding, anterior to all the 
Avataras, before the first of which, the primitive Veda 1 is admitted to have been lost. This 
doctrine of the Trinity, which was the ancient and original creed of the Jews, and of almost all 
nations, was not denied by Mahomet, who is reputed to have said, that he who maintained a Trinity 
in the unity of the Deity, was not an unbeliever, or beyond the pale of Moslemism, and who touches 
in the Koran very lightly on those who affirmed that there were three Gods. His preachin"- was 
specially directed against the prevalent evil of the age, the doctrine of those who attributed a com- 
panion to God, — a doctrine according to its theory and practice which it was impossible too strongly to 
condemn. The original Jewish symbol for the Trinity or the Deity was, I believe, a circle with three 
jods in it, the lines which would join which forming an equilateral triangle : I think Kircher has 
expressed the same opinion. The circle, in which curve, neither beginning nor end, nor variation 
is to be perceived, is the hieroglyphic for Eternity, and by implication for the Eternal; and 
the jods, for three entities discriminable in his nature 2 . This was, no question, the proper 

The loss of the primitive Vayda means in reality, the loss of this primitive state of knowledge. The San- 
scrit root is f^"<J~ VeSd or Vyd, know; q"<j^j Vayciah, knowledge, the Hindu Scriptures.— Dhatus, 132. 
^TV n Vaytti, he knows. — Ibid, Hence our wit, to wit, and witten-gemote, and wits for understanding ; witt. 
Lapland, intellectus. The Silpa sastra, or mathematical and mechanical science, which they possessed, was 
lost, and has never been recovered. 

- In the frontispiece of the Hebrew text of the Scripture hy Michaelis, 1 see these three jods represented in 
a triangle, with the Hebrew words for the text :— " For with thee is the fountain of life ; in thy light shall 



[ 32 ] NOTES. 

Jewish faith before it was perverted by their devotion to the Lord God. I am mistaken if the 
letter Schin W, which resembles the Trisala of the Hindus, the symbol of creation and destruc- 
tion, the beginning and the end, and which letter Schin & is the first and the last letter, the Alpha 
and Omega l , of the word t^Vtf Shalash, or as it is pointed, " WhW Shilesh, tertiavit, tripartitus fuit, 
in tres partes divisit, Rab. ; t^lVl^ Shilush, trinitas ; hanc in divinis personis agnoscunt prisci Judaei. 
— Jesirah, 3, 35, 197; Vois. Bu. Fi., 144, 396, 418. Etiam aliquatenus Mohammedani qui nomi- 
num trinitatem in Bismillah constanter retinent; Koran Sur. iv., 178; mentio fit expressa Dei 
verbi et spiritus ejus. "Qui asserit Deum esse trinum non est infidelis"; f](\f\ Shalasha, JEth., 
trinus fuit, de Deo trinus est in personis, et unus in Deitate ; fi<Y?1 Shylushy, trinus, trinitas." 
— Castel, 3768, 2. The words of Mahomet, in the fourth chapter of the Koran, to which he refers, 
are rendered by Sale, — a O ! ye who have received the Scriptures, exceed not the just bounds in 
your religion; neither say of God any other than the truth. Verily, Christ Jesus, the Son of Mary, 
is the Apostle of God, and his word which he conveyed into Mary, and a spirit proceeding from 
Him. Believe therefore in God and his Apostles, and say not that there are three gods : forbear 
this : it will be better for you. God is but one God ; far be it from Him that He should have a son." 
— Koran, Surat, 4, p. 118. This is going farther than recognizing a Trinity. "They are infidels 
who say, Verily God is Christ the Son of Mary." — Koran, cap. 5, p. 124. "And when God shall 
say unto Jesus at the last day (the day of judgment), O Jesus, Son of Mary, hast thou said unto 
men, Take me and my mother for two gods beside God ? He shall answer, Praise be unto Thee ; it 
is not for me to say that which I ought not." — Koran, cap. 5, p. 144. These passages comprehend 
the doctrine of the Mahomedans with respect to Christianity ; all of them believing in the mission 
of Christ ; the repudiation of a plurality of gods being specifically directed against the human or 
living God, the Lord God : " That we worship not any except God, and associate no creature with 
Him, and that the one of us take not the other for Lords beside God." — Koran, cap. 3, p. 64. 
{Vide NoteF, page 22.) " We will surely take thy part against the scoffers who associate with God 
another God, they shall surely know their folly" [Koran, cap. 16, p. 73) ; i. e. the Lord God, the 
God or Lord God of this world : <e Say God is one God ; the Eternal God : He begetteth not, 
neither is He begotten, and there is not any one like unto Him." This sentence constitutes the 

we see light." The import of the triangle is not applicable to the Deity, nor, as far as I can ascertain, was the 
triangle ever anciently applied to the Deity, neither does it imply the Trinity, and has been most absurdly 
exhibited in our Protestant churches, from which all symbolical and allegorical allusions ought to be banished. 
These symbols or hieroglyphics were either introduced by force by those " who said within their heart 
there was no fear of God before their eyes ;" " the words of whose mouths were iniquity and deceit ; who had 
left off to be wise or to do good ;" or resorted to by the oppressed, as the imperfect means of shadowing the truth 
which they dared not to utter in words. 

In no respect was the merit of Mahomet as a religious reformer greater, than in his avowing himself a 
" Public preacher" (that is, not, according to the usage of the age, a mystagogue), and his strenuous repudiation 
of all disguising or concealing of the truth. — " Clothe not the truth with vanity, neither conceal the truth 
against your own knowledge." — Koran, cap. 2, p. 8. In whatever form the Deity may be adored, if it 
it is not intended as an insulting mockery of the Majesty of God, it is, undoubtedly, essential that it should 
be in sincerity and truth, and entirely freed from all prevarication. It is almost needless to say, that the Trisala 
and Trimurthi, and all the other symbols of a Trinity in the Deity, signify erroneous deviations from the 
primitive truth. The equal armed cross does not imply the Trinity, and is a symbol of an entirely different 
import. 

1 In this sense, the Cabalists who exemplify, according to their notion, the universe, by the ten Sephiroth. 
use the syllable, JIN composed of the first and last letters of the Hebrew alphabet. 



NOTES. 



[33 ] 



whole of the 112th chapter of the Koran, to which the Moslems attach so much sanctity, that they 
say it is equal in value to a third part of the whole Koran. 

The cross, and the cross of fire, the symbol of light, was the ancient note or mark of the religion 
of the Picts. The rood or cross, whence Ilaly Rood house, which appears to be founded on the site 
of an ancient temple dedicated to Lud, or Lodi, from whence the Lothians. A temple of the very 
same nature, seems to have occupied the site of St. Paul's — whence Ludgate, synonymous with 
Hadramuth, Atrium mortis, the gate of death. This rood, the cross, is, I am inclined to think, the 
origin of the Hindu Rudra, whose mark is the Trisala, and of the Erythea of the Latin poets, repre- 
sented to be a miserable rock in the Straits of Gibraltar, where they asserted that the three-formed 
Geryon reigned. The Canon Gate derives its name from the conversion of a seat of the Culdees into 
a convent of canons regular. The Culduin Hill, cul, and duam, Ir., tuam id., a town 1 , still retains 
the name of these priests, but anterior to them was Lud, or Lodi, or Sora; from whence Salisbery 
Craig 2 , at Edinburgh, and Sarisburig, or Salisbury, in "Wilts. There are various legends in the 
Highlands of the appearance of this Lodi or Sora to Fin McCubhail, or Fingal, at the Stones, and 
of that champion cutting the phantom form with his sword; one of these is published in the report 
of the Highland Society on the Poems of Ossian. 

I avail myself of this opportunity of remarking that all these hieroglyphics and symbols of every 
description, although they may serve to indicate the reception or knowledge of an opinion or tenet 
otherwise ascertained to have been prevalent in the world, throw no species of light on the nature 
of the things signified ; and, indeed, with respect to abstract subjects it is manifestly altogether 
absurd to suppose that it is possible to delineate to the eye an idea of that which the faculties of 
the mind are incapable of conceiving. The cross, the Egyytian key, the circle with three jods, 
have no possible similitude to the Trinity or the Deity. Another figurative account of the nature of 
God, — that He is like a circle whose centre is every where, and whose circumference nowhere, — is a 
jargon which seems to have a certain plausibility, by being an attempt to explain that which is in- 
comprehensible by our faculties, by that which is unintelligible. The centre of a circle is the point equi- 
distant from every point of the circumference, a circumference of a circle the curve described by the 
same radius from the same determinate point or centre, and a circle, therefore, whose centre is every- 
where and circumference nowhere, is absolute nonsense and absurdity. If the propounder of this 
enigma had any idea, it probably was that of the doctrine of the Platonic school of the first Monad, 
into which they resolved the Deity, and of the doctrine of all things having their being in God; or 
of Malebranche, of our seeing all things in God — the whole universe. A late philosopher remarks 
that matter is that, the particles of which occupy space to the exclusion of each other, or resisting 
substance, — a doctrine also familiar to the Hindu Metaphysicians, who go further, and maintain that 
mind docs not occupy space to the exclusion of mind 3 , or possess extension, and consequently, 

1 The addition of the Calton Hill always applied to the HilL there being a Heegh, and a Laigh, a high and 
a low — (gh in both words strong giitt.) — Calton denoting streets or districts of the city, seems to confirm 
this etymology. 

2 Craig, Irish, a rocky, or craggy place ; Welch, kraig, a rock or stone. — O'Brien. 

3 3TTr$T«T Aatman, the soul, self (Gram. 507), that which is the object of our consciousness of our own 
identity. This, I apprehend, is the etymon of the Greek, Latin, and English atom, supposed to be a sensible 
object, the minimum sensibile. The Hindu import of Aatman is entirely free from this erroneous hypothesis, 
it being evident that the mind is in no degree a sensible object, or is no more a minimum sensibile than it is a 
maximum sensibile; we know it only by its attributes — it is that which feels, perceives, wills, discriminates, 
one thing from another, right from wrong, justice from injustice, truth from falsehood ; — that which is the 

5 



[ 34 ] NOTES. 

that all the minds in the universe, or that ever existed in the universe, might co-exist in a mathe- 
matical point, — the first Monad ; which is the state the Jainas and Buddhists and Vaishnavas call 
union with God, and suppose attainable by an effort of the faculty of abstraction, which they fancy 
can divest the mind of its connexion with body or the material principle which subjects it to the 
law of gravity, and fixes it to one of the celestial orbs. All these doctrines of Nonentity, orNastika 1 
as the Hindus term them, are pure sophistications ; if not atheistical tending to atheism, — no less than 
that which asserts the necessary and independent existence of matter and its active properties, — and 
are not only unfounded but contradicted by the most conclusive evidence, and seem chiefly to have 
acquired credit and importance from the means which they have afforded of founding a pretension 
to knowledge inaccessible to those whose minds have not been formed and disciplined for its recep- 
tion. The advantages of education properly conducted, and the superiority which it confers, are 
indeed immense ; but the attempt to gain credit for a power to confer a species of percipience 
unattainable by the ordinary faculties of mankind, is an imposture alike revolting to the dictates of 
common sense, — impious towards the Deity, and insulting to our universal nature of humanity. 
The Deity has placed the foundation of moral rectitude and the hopes of immortality within the 
reach of every sound and unperverted understanding. These great and cardinal truths, if not intui- 
tive, are so necessarily and immediately the spontaneous conclusions of reason, that, without the effort 
to counteract the natural operation of the faculties, they would never be lost sight of. Eusebius 
accordingly, who, beyond all the ancient writers had investigated the preceding opinions of the 
species, after noticing the state of violence and turpitude to which mankind had been reduced by 
the disregard of all moral distinction, adds, — " Ac ne his quidem contenti notiones etiam de Deo 
sibi a natura inditas depravarunt, et res quidem humanas nullius cura ac providentia regi existi- 
marunt; casui autem fortuito ac temerario et fatali necessitati universi hujus ortum, constitutionem- 
que tribuerunt. Neque hie finem facientes, suos etiam animos una cum corporibus interire arbitrati, 
belluinam quandam ac minime vitalem vitam agere instituerunt ; non animi naturam perscrutantes, 
nee divini judicii exspectantes nee virtutis prsemia, nee injustae vitse parata supplicia animo revol- 
ventes." — Euseb. de Laudib. Constantini, Oratio, p. 698. This evil he considers, and I apprehend 
justly, to have been universal or nearly universal. " Dies me deficeret, si universa mala veteris illius 
morbi qui totum genus humanum oppresserat, commemorare nunc vellem." — Id. Ibid. Although, how- 
ever, there is no question, I believe, that the whole world was for a vast period of ages (that is from 
the period which tradition has described as the fall of the first Adam) under this state of depravity ; 
there were, doubtless, many individual exceptions, and many gradations in the scale of human 
degradation. So natural, however, is the perception of the existence of God to the mind of man, 
so necessarily the result of the spontaneous action of his faculties, that a Catholic Missionary has 

object of our consciousness of our own identity, or one's-self, and entirely distinct from every material substance, 
of what quantity or quality whatsoever; and of whose intrinsic nature, therefore, we can much less form any 
conception than a man born with a total blindness, a paralysis of the optic nerve, or entirely without the organs 
of sight, could form a conception of the nature of colour, or of the perceptions of sight. There is manifestly 
much which the mind is capable of knowing, of which, in our present state, we can by possibility know 
nothing. This notion, however, of the soul being a sensible or material atom is an absurdity which has arisen 
from a very ancient speculation ; which, being received as a tenet of religious faith, has immensely affected the 
destinies of the species, and is the foundation of the whole doctrine of the metempsychosis and of the resurrec- 
tion of the matter of the body. 

1 •TTT^rf Nasti, non-existence ; 'TjtTrT^I Nastika, relating to non-existence, Atheistical, an Atheist. — 
Gram. 566. 



NOTES. L 35 } 



asserted, and I apprehend most correctly, that in all the regions of the earth to which the labours 
of the several orders of Friars had extended, they had never found a people wholly destitute of a 
conviction of a Power superior to man, or of a state of retribution after death. This blottin* out of 
the Deity from the m.nd of man is the root and foundation, not the result of the evil. No°person 
will wholly resign himself to indiscriminate wickedness till he has arrived at this ultimate state of 
perfection in abasement, and has divested himself of the characteristic attribute of his nature 
which distinguishes him from the brutes. 



(Note I referred to in page 1 1 of text, Note f.) 

The Estr Angela? arc, it appears to me, the same race of people with the Sabaits, or Christians of 
John the Baptist, the Samaritans, the Sabaeans of Arabia, or original industrious and enslaved 
race, an opinion of the probability of which further evidence will appear in the course of these 
pages. The word ^^aj Asterangul, Esterangelus, Castel explains, i. e. Character Chaldaicus, 178 ; 
in his alphabets, the Syriac, the Nestorian, and what is there termed Esterangelae are clearly identified' 
The Chaldaic is now written with the same letters with the Hebrew, and the ancient alphabets both 
of the Hebrew and Chaldaic are, I believe, quite uncertain. According to some, the Samaritan was 
the ancient Hebrew writing, and the modern Hebrew the Assyrian : " Klty Ezra, Aazara or 
Hazard, nomen viri, qui Legem descripsit characteribus Assyriacis quos nunc habemus, sicut 
Origines Graecis, (Hebraei autem quibus antea utebantur apud Samaritanos remanserunt), item 
puncta, accentus, et Masoret ordinavit."— Castel, 2720. These opinions do not appear to be sup- 
ported by any sufficient evidence or reasonable grounds for the conclusion, and only serve to show 
the prevalence of the belief that the ancient Hebrew characters were entirely different from the 
modern. The Syrians, Assyrians and Chaldaeans seem constantly confounded by the ancient writers 
without distinction, which the names imply, not only discriminating them, but opposing them ; 
niBW Ashuri, Chald., Assyrus, Syrus; niKW 3J"D Chathab Ashuri, scriptura Syriaca quae a 
forma literarum vocatur etiam ; 5^1123 ^DD Chathab Marubaa, scriptura quadrata, i. e. scriptura 
Hebraica, quam hodie habemus in sacra texta.— Castel, 245. Besides these forms of writing there 
is 'jljy nrD Chathab Aagul, or Ogul (this is the word Gol generally current in the East, in the 
Sanscrit and its derivative tongues also, for round, globular), scriptura rotunda sic dicuntur litera; 
Rabbinicae quibus in commentariis communiter utuntur. Castel exhibits an alphabet of these 
Rabbinical letters compared with the Hebrew, and Samaritan, both alphabetical, and as it occurs in 
MSS. in which no trace of affinity appears. The appellation of round or Curvilinear is much more 
properly applicable to the Syrian and Sabait, and probably was the characteristic of the original 
form of orthography in this country : ^J\^ Galil, Syr., rotundus, Galilaaa regio (545) ;— the form 
of writing used in the dispatch of business and the purposes of life,— as we speak of a round, a 
current, or running hand, distinguished from the literal characters of a book. In the later 
periods these languages seem to have been confounded and mixed, when under the Macedonian and 
Roman rulers, the races were subjected to a common authority — as subjects of the same power ; and 
previous to that period: ilHliT Jahudith, Judaice, h. e. Syriace seu Chaldaice (confer 2 Rey. 18, 
26; Cum Is. 36, 11); haec autem Syriaca lingua Neheraiae (b.c. 446), et postea Christi aetate Judaeis 

5* 



[ 36 ] NOTES. 

crat vernacula, sed impurior et mista; unde per Hebraeam, Syriaca intelligitur. — Castel. 1594. The 
antiquity and purity of the Hebrew tongue is a subject on which opinions have gone into extremes : 
one thing, however, is evident; that, as an authentic record, the Hebrew writing is not to be relied 
on. It is certain, that till a comparatively modern period, the Jews themselves appealed to the 
Septuagint as the best authority. This translation, executed by the Jews, as is generally 
supposed in the reign of Ptolemy the 2nd, or Philadelphus, who died B.C. 246, with all the aid 
no doubt that the Greek power and knowledge in Egypt could afford, when mistress of the sea 
in the Mediterranean and Southern Ocean, and possessing a library of 200,000 volumes, is the 
strongest authentication of the antiquity of the Hebrew text, and is certainly entitled to some 
weight. Vossius has expressed an opinion of the entire extinction of the language, in which he 
appears to have gone too far, as well as in the admission which he attributes to the Rabbins : 
" Quod quotquot sint inter eos (Rabbinos) prudentiores et majoris auctoritatis, fateantur periri 
Hebraicam linguam, et laceras tantum superesse reliquias, nescire significationem vocabulorum, 
codicemque Hebragum factum esse mutum et nemine intelligendum, eo quod una cum lingua 
perierunt quoque vocales, ideoque eo redacti sint miseri Judsei ut ne legere quidem sciant 
Hebraice, agnoscentibus inquam hsec omnia omnibus fere antiquis et melioris notae Rabbinis, 
quis non ipsis merito credat, cum palam profitentur vere in se completum esse, id quod fore 
prredixerat Esaias, ut omnis scientia et intellectus Dei ab ipsis tolleretur? Ouamobrem si tuto 
cum Judaeis congredi velimus, abroganda sunt puncta, quae et Elias Levita et sagaciores Judaei 
novitia esse fateantur, et explodenda spuria ista et ab antiqua plurimum discrepans grammatica, 
quod eo facilius licebit quod et ipsi quoque Judaaorum magistri admittant nullam aut admodum 
exiguam ante Rabbi Jehudam habuisse se grammaticas scientiam." Although, however, the argu- 
ment or rather the opinion of Vossius is founded in a variety of cases on a Petitio principii, 
the taking for granted of that which cannot be admitted without evidence ; it contributes to show 
how much the sense of the words of the Hebrew text stands in need of elucidation from collateral 
lights. The Arabians assert that the Jews have corrupted the text and the Pentateuch : " They 
dislocate the words of the Pentateuch from their places." — Koran, cap. 5, 1, 124. "They pervert 
the words of the law from their true places." — Ibid. 129 ; id. cap. 4, p. 97. "By the light and the 
law (the distinction between right and wrong) did the prophets who professed the true religion 
judge those who judaized." — Cap. 5, 1, 130. Where to judaize is evidently used as synonymous 
with those who reject natural evidence of truth. " Whoso judgeth, not according to what God 
hath revealed, they are transgressors." — Ibid. 131. The great distinction among mankind in this 
respect was not originally between the difference of written characters, but between those who had 
oral signs of whatever description, and those who used mystical characters or hieroglyphics signifi- 
cant of things or ideas, — like the sacred characters of Egypt, — the characters of the Chinese and the 
Mexicans. When a people have once been accustomed to a written character, the substitution of one 
for another is a matter of facility, supposing that in use to be proscribed, as in speaking upon the 
fingers. The number of alphabets extant in Chaldaea and the neighbourhood show this : the Per- 
sipolitan is nearly entirely composed of one mark or character not unlike the King of England's 
broad arrow variously combined, and appears to me, as it did to Kaempfer, like the Sanscrit, iEthio- 
pian, Latin, Greek and European languages, to read from left to right: " Mola (Moluwi) sive 
Theologus quem in vico exploraveram dixisset mihi, scripturam hanc aequivalere characteri 
Hebraico ;" " quem a sinistra oriendum esse ducebam." — Ammnit. Exotic, p. 332. The points of 
these arrow-heads are all turned either to the right or downwards. Many circumstances show that 
the Sabaits, Mendesians, or followers of St. John the Baptist, are to be referred to this race of artifi- 
cers : they believe in two Adams, like almost all those of the East who recognise this personifica- 



NOTES. 



[37 ] 



tion (the Jews excepted) : "primum ex nihilo creatum,"— that is, a real creation, not a fabrication 
from terrene matter, as taught by Pythagoras (a Sufie), by Plato, and by almost all the ancient 
world with respect to creation (confounded by them with formation) ; they reverence the cross,— 
Ibid. 444, their alphabet, like that of the Syrians, seems formed from artificers' tools, though 
different literal powers are assigned to them : " scriptura gaudent propria, et a caeteris quibus hodie 
Asia utitur maxime diversa ; nisi quod flexuras referat quodam modo affinis literis Syriacis 
quanquam alio plane valore."— Ibid. 441. The Arabic characters (probably those current in this 
country, a.d. 1G«7 ; Kampfer, 442), by which Kaempfer expresses the powers of those of the Sabaits, 
have a manifest affinity, and suggest the supposition that bcth are forms of the Cufic. Job, who, 
according to the Arabians, was an Arab (assigned in the Chronology of Scripture to 1520 B.C., but 
probably much older), speaks both of the art of "writing words (*7i!D Mali, oral signs) in a book, 
and of engraving them more durably on rocks." — Cap. 19, 23, 24. These possibly were the Cufic 
characters ; the ignorant or vulgar Arabians, or those of the original industrious race, being denied 
access to the Hamyaritic, and probably rejecting them. The first written character used by these 
Arabians which appears to be known to them (though it seems certain they used a written 
character in their trade in the age of the Greeks different from the Hamyaritic), is that attributed 
to"Moramer, Ebn Morra of Anbar, said to have been introduced at Mecca, but a little while 
before the institution of Mahommcdism, which letters were either the same, or very much like the 
Cufic, and are still found in inscriptions and some ancient books ; yet they were those which the 
Arabs used for many years : the Koran itself being at first written therein." — Sale, P. D. p. 34. 
" The writing called Al Mosnad, used by the Hamyarites many centuries before Mahommed was a 
perplexed character, wherein the letters were not distinctly separate, as appears from some ancient 
monuments said to be still remaining, and was neither publicly taught, nor suffered to be used 
without permission first obtained (from whom ?); of this the other Arabs, and those of Mecca in par- 
ticular, were for many ages perfectly ignorant, unless such of them as were Jews or Christians.''— 
Sale, P. D. 34. The Cufic would appear to have been the original stock of orthography to this race ; 
the Arabic characters at present used being also immediately derived from this source, though 
comparatively modern. " The beautiful character they now use was first formed from the Cufic, by 
Ebn Moklah, Wazir (or Vizir) to the Khalifs Al Moktader, Al Kaher, and Al Kadi, who lived about 
300 years after Mahommed, and was brought to great perfection by Ali Ebn Bowab, who flourished 
in the following century, but does not seem to have attained its perfection till the time of Yakkut al 
Mostasemi, secretary to Al Motasem, the last of the Khalifs of the house of Abbas." — Id. ibid. The 
resemblance of the Persian and Arabic seems to render it certain that both derive from the Cufic. 
The copiousness of the language, like that of the Mantchoux Tartar (vide Text, p. 5), seems not to 
have consisted in the abundance of the ideas with which they were conversant and were capable of 
expressing, but in the redundance of words for the same thing : " Linguae autem suae in encomium 
multi congerunt, atque inter caetera, immensa ejus latifundia praedicunt, tanta nimirum, ut non 
alius quis, nisi prophetico afflatus spiritu universum ejus ambitum comprehenderit, nee quisquam 
eo unquam pervenerit ut omnes ejus thesauros exhauriret; quantum Graecam, Latinam aliasque 
linguarum prsecipuas verborum copia superet hinc conjicere licet, quod aliquando vel sola diversa- 
rum unius rei appellationum enumeratio et explicatio justam voluminis integri materiam praeberet." 
It appears there were 500 names for the lion ; 80 names did not include all those for honey ; and for 
a sword there were upwards of 1000. — Pocock, 153. These indicate the learning of the conquerors, 
and seem entirely different from the pursuits of the original race of Sabaits, or the industrious and 
enslaved race, — the villagers, townsmen, cultivators and artificers. Kaempfer describes the Sabaits 
" Vivant hinc inde in pagis et civitatibus ; non aliis quidem, quas flumina alluunt, quibus carere 



[ .58 ] NOTES. 

Presbytcri non possunt cum Baptismi administrate, velut palmarium religionis punctum, ex 
sanctoris instituto in flumine celcbranda sit * * * Familias quanquam late dispersas, numerari 
supra vicies mille, fdnc omnes ex pJebeio censu et ut plurimum tractantes fabrilia civitates frequenti 
uumero inhabitant, Basram non procul ab ostio Tigridis, Sjuster metropolim Chusistani sive Susia- 
niae ad tinmen Karon, et Hawiseh urbem ejusdem provinciae ad flumen Karrha sitam : cujus pos- 
tremo dietai civitatis Johannitae, qui a rege Solymanno rem monetariam gravissimo pretio conductam 
exercebant, cum solvendo non essent, et nummos adulterassent, circumcidi ac Mussulmani esse 
nuper admodum coacti sunt. * * * * Barbara tota vita Graecorum more gerunt intonsam, 
Presbyterio vero nee fas est caesariem abscindere." — Amcen. Exotic, p. 439. In this respect, concur- 
ring with the Nazarenes or Christians, these seem to denote the Pilosi or Preputiati of the Jews, the 
unshorn and uncircumcised, those opposed to the Jacobites or smooth men. The word "1?J Nazar, 
pointed HjJ), to read Nezer, seems primarily to mean hair (Jeremiah, 7, 29) ; " cut off thine hair ; " 
pp Nizer, in the text of Michaelis), who were all the agricultural people who hearkened not to the 
voice of the Lord : the import separation, distinction is an oblique use of the word, — the manner of the 
hair, and the form of wearing it, having universally served this purpose, and is evidently the sense 
of the word in the passage of Jeremiah : " The children gather wood, and the fathers kindle the 
fire, and the women knead dough to make cakes to the queen (i"07Q Malachat, Mich.) (var. margin 
of our version, frame, workmanship, wise design) of heaven ; mine anger and my fury shall be poured 
upon man and beast, and the trees and the fruit of the ground, and it shall burn. Thus saith the 
Lord of hosts, the God of Israel, put your burnt offerings into your sacrifices (that is, sacrifice burnt 
offerings of living creatures) and eat flesh." By not commanding your fathers on the day that he 
brought them out of the land of Egypt concerning burnt offerings or sacrifices, is meant, I appre- 
hend, that no limit was prescribed to the objects of sacrifice. " But this thing I commanded them, 
Obey my voice, and I will be your God, and you shall be my people ; but they hearkened not, nor 
inclined their ear, but walked in the counsels and in the imagination of their own heart, and (went) 
Heb. were backward, and not forward," i. e. they presumed to judge of what was right and wrong 
for themselves, and were reluctant and not zealous tools. " Say unto them, this is a nation that 
obeyeth not the voice of the Lord their God, nor receiveth correction (i. e. will not be deterred by 
the calamitous consequences brought upon them by the hosts of the Lord, nor influenced by worldly 
advantage), "that it may be well with them" (v. 23). "Truth is perished, and is cut off from their 
mouth," i. e. they are forsworn. — Jeremiah, *]. To this unlimited right to choose their own offerings, 
that is, their own food (it being a universal principle of ancient religion to commemorate the name, 
or invoke the blessing of God on their food, or offer a thanksgiving, (see Koran, cap. 6, 1, 1 64 ; 
cap. 5, 122 ; cap. 22, 2, 165 ; cap. 2, 1, 29), as we say grace before and after meat (confer pp. 133, 
137, note), Mahomet appears to allude : "All food was permitted unto the children of Israel, except 
what Israel forbade unto himself before the Pentateuch was sent down." — Koran, cap. 3, 1, 69. " And 
when they said, O Moses, we will by no means be satisfied with one kind of food ; pray unto thy Lord 
therefore for us, that he would produce for us of that of which the earth bringeth forth, herbs, and 
cucumbers, and garlic, and lentils, and onions." Koran, cap. 2, 1, 11. Numbers, 11, 4. "And the 
children of Israel wept again, and said who shall give us flesh to eat? " pj£M2 "13 /ON* *0 Mi jachelinu 
bosher ; the import of jachelinu is, I apprehend, compel us, force us, overpower us; and Bosher cer- 
tainly, I believe, means man's flesh ; the root Jachalon, praevaluit, superavit. 71D* Jachul is the reading 
according to Castel (Numbers, 10, 31, c. 14, 16), rendered able in our version in both cases, evidently 
implying the power of force :) we remember the fish which we did eat in Egypt freely; the cucum- 
bers, and the melons ; but now nothing at all besides this manna before our eyes ;" that is, there is 
nothing to look to but this manna. The taste of the manna was like that of fresh oil, they ground it 



NOTES. t 39 j 

in mills or beat it in a mortar. The eastern polemical argument with heretics, and the import of 
the frequent allusions in their religious destructions of the enemies of the dominant faith, by the mills 
running or being turned with streams of blood ; the colouring the ground probably denotes that the 
earth was stained with it. The word Manna, ]Q Man, I believe to be the Sanscrit Mansa, mean- 
ing man's flesh ; and explained in the laws of Menu, one of the oldest Sanscrit authorities which 
specifically reprobates "the Blood-Thirsty Demons." "^j Man, me; $f : Sah, he, me, he, as 
denoting me, he will devour in a future existence whom I eat in this " (confer p. 213, note, and ref.). 
Every circumstance shows the original agricultural habits of these people, from whom the Hebrews 
were seduced, and the instruments of whose destruction their posterity were rendered • for to the 
credit of the generation, they died in the desert rather than lend themselves to the purpose. Ma- 
homet promises those who believe (trust) in God, and do that which is right, gardens beneath which 
riven flow."— Koran, cap. GC>, 2, 432 ; id. p. 77, 365, 414, 429, 479, &c. Alluding to the eastern me- 
thod of cultivation by which all, or the greatest part of Arabia, all Africa, and the Deserts of Tartary, 
appear at a remote age to have been cultivated, and by which, or by wells as in the upper provinces 
of India, they might be cultivated again, he everywhere represents Paradise as gardens " of perpetual 
abode" (Koran, cap. 16, 277, &c)> settled possession ; sufficiently indicating the traditionary belief of 
these races of that in which felicity consisted. According to them the terrestrial paradise or first seat 
of human happiness was of this description. '-'The name which the Mahommedans usually o-i ve to 
this happy mansion is al Jannat, or the garden ; Jannat al Fcrdaws, the garden of Paradise ; Jannat 
Aden, the garden of Eden (though they generally interpret the word Eden, not according to its 
interpretation in Hebrew {\1V Aaden, Ileb. and Chald., voluptas, oblectatio), but according to its 
meaning in their own tongue, wherein it signifies a settled or perpetual habitation) ; Jannat al 
Mawa, the garden of abode ; Jannat al Naiti, the garden of pleasure." — Sale, P. D. 128. According 
to the Arabians, the Israelites, when they entered into the conquered cities (after massacring the 
inhabitants), were directed by Moses to pronounce the word (Hittaton, in Arabic) forgiveness ; no 
doubt alluding to the Israelite doctrine : " The Lord pardoneth iniquity and passelh by the trans- 
gression of the remnant of his inheritance." — Micah, 7, 18. "We will pardon you your sins and 
give increase, but the ungodly (i. e. those who did not believe in Moses and his Lord) changed 
the expression into another different from what had been spoken to them." — Koran, cap. 2, 1, 10. 
According to Jallalo'din, instead of Hittaton, they cried Habbat fi Shairat, i. e. a grain in an ear of 
barley. — Sale, ibid. According to another account, instead of Hittaton, they said Hintaton, which 
signifies wheat. — Sale, Koran, cap. 7> L 198- (Hantle, Scotch, abundance.) Circumstances, it 
appears to me, sufficiently indicating the agricultural race, and the compulsory power which op- 
pressed them. Christ says of himself: " Except a corn of wheat fall into the ground, and die, it 
abideth alone ; but if it die it bringeth forth much fruit." — John, 12, 24. It is this seed corn of 
truth and justice, which, in all the calamities the species have endured, has alwa3 r s germinated to the 
salvation of mankind; what is generally designated " the good seed." (a^ Hhatatha, pi. (.£*, Hhata, 
Wheat. — Matth. 3, 12, c. 13, 25. I can but notice these things, but these are the people of 
Hheth nil (Gen. 10, 15); DH *J2 Beni Hheth, Chanansei {Gen. 23, 5); the people of the land 
(ibid. 12, 13); Wfl Hhithi, a Hithite, the people subdued by the Israelites by the terror of the 
Lord ; Jinn Hhathath, Heb., territus, consternatus fuit (in these languages the reiteration of the 
terminal consonant is the form given by lexicographers to the root) ; Jin Hheth, Chald., uter ; in the 
irrigation throughout all these countries, the well bucket for irrigation is a leather bag, the mouth 
of which is fixed round an iron ring; NJl"!! Hhiitha, Heb., uter; rVF! Hhith, Chald., n. p. urbis; 
IV Aar, Heb. (Num. 21, 15), " Whereof it is said in the wars of the Lord, what he did at the stream 
of the brooks that goeth down to the dwellings of Ar, and inclineth upon the border of Moab " 



[ 40 ] NOTES. 

(confer p. 109, note); |^/u. Hhathatha, Syr., pera; ZA~ Hhathath, accurate fecit, diligenter egit, 
elaboravit (possibly Hindee, hat, the hand) ; £*Aa, Hhathith, accurate factus, elaboratus, exactus, cor- 
rectus, comprobatus, constitutus, sancitus (our method of voting by holding up hands), act. j^,cA»A*» 
Hhathethutha, diligentia (confer p. 273, note) ; t\y\"f Hhathatha, Mth.., inquisivit, scrutatus est, 
interrogavit (Castel, 1443); ]V^ Chenaan, is probably compound; all these Chaldaic tongues 
having apparently been monosyllabic ; \±+o China, Syr., natura, essentia (Gal. 4, 8) ; A*jxo Chinaith, 
naturalitcr; T^hf Chenyia, ^Etho artifex, opifex, Creator (i.e. knowing the natural means). In 
the figurative application of words in languages, as accommodated to the purposes of those who 
professed a blind recognition of the truth of the master, the current of thought continually passing 
through the mind or before our percipience, is likened to the clouds (properly derived from their 
own obscuring of the light or darkening of knowledge) ; pj? Aanan, Heb., obnubilavit ; py Aaunan, 
Heb., nubes (an awning), and the inference of truth by the combination of thought to divination by 
the clouds ; pjf Aanan, Chald., auguratus est ; 5^t\V Aananeh, Samar., nubes ; ^STl^V Aanin, 
imaginatio, intentio animi: " \3Jy Aanani, Heb., fil. Elionsei septimus (Par. 3, 24), de quo in 
Chald., a cl. viro, Sam. Clerico propediem edendo haec adduntur verba Heb., ' est iste rex Messias, 
qui esset revelandus,' eadem ferme habet Rab. Sam., in loco pro quo citatur." — Dan. % 13 ; Castel, 
2806. This evidently implies cogitation, or what this sect considered or represented as inspired 
thought, the name of Ananias who converted Paul, probably both Jewish Sufies. By " going a 
whoring or acting according to the devices and desires of their own hearts ; acting as they thought 
proper; venturing to judge of what w-as right or wrong for themselves; the purpose of the riband 
of blue, which was to remind the Israelites to do all the commands of the Lord ; and not to seek 
after their own hearts and their own eyes." — Numb. 15, 39. "The soul that doth ought presump- 
tuously, born in the land, or a stranger, the same reproacheth the Lord; that soul shall be cut off 
from among his people." — Ibid. v. 30. It was from this subjection to intolerance that Christ en- 
deavoured to deliver the Israelites themselves, and mankind, and to restore them to the right use of 
their own reason (Mark, 8, 35) " For my sake and the gospel's" Syr., ^,^-^w Sabaraihi. — Mark, 1, 14 ; 
id. 13, 10. " Jesus came into Galilee preaching the gospel of the kingdom of God" \£_ \ om Sabaratha. — 
Ibid. v. 15. "Believe the gospel" \L\£>si> Sabaratha (Matth. 3, 9); Think not ^aa: Sabar; "TOD 
Sabur, Chald., persuasus, opinans, existimans, ex concept a imaginatione, Rab. Sa; *1,HD Sabar, Chald., 
opinatus, arbitratus est, cogitavit, existimavit, pragdicavit, judicavit, intellexit prudenter, accurate 
statuit, distinxit (this trust in the veracity of God for the truth rightly deduced by reason, is faith 
in its religious sense, in the justice of God), confisus est (Ps. 40, 2) : expectavit, speravit, Syr., Ethpa, 
putatus, reputatus, existimatus, evangelizatus est, seq. HlD Mala (confer p. 169, note), locutus est 
considerate ; (i^cimlo Ma-Sabrana, discipulus ; \y-j.® Sahara, existimatio, opinio ; j- ( oja Sahara, 
fiducia. These all imply excogitation ; inference by reason or meditation. The Syrian was the lan- 
guage current in the country in the age of Christ, and that in which he preached; but supposing 
this was not the word he used, it is evident that it was the sense which he did use, and that 
in which his doctrine was understood by the people (vide Syr., Acts, 15, 7; confer p. 150, note). 
It is a manifest absurdity to suppose that any man can bind himself by any oath or appeal to 
God, to set at defiance the will that is Divine, the eternal distinction of right and wrong, just and 
unjust, of which he is by his nature percipient; a much greater absurdity to suppose that any en- 
gagement by his forefathers can bind their descendants ; the grossest of all fictions to imagine that 
it is binding to perpetuity. By the Christian religion all pretension to an exclusive preference of a 
race was completely set aside. " The new man is renewed in knowledge (i. e. in the right and 
power to know) after the image (in the conception of the wise design, intention or will) of him who 
created him, where there is neither (distinction of) Greek nor Jew, circumcision nor uncircumcision, 



NOTES. [- 41 j 

Barbarian, Scythian, bond nor free.»-Colossians, 3, 10. This principle of the Christian faith, no 
doubt derived from the baptism of John ;— this doctrine the Jews resisted. "There are many 
unruly and ran talkers and deceivers, especially of the circumcision, teaching things which ought not 
to be taught, for filthy lucre's sake "-TOw, 1, H. According viz., to the Levitical doctrine, that 
all religious instruction belonged exclusively to them: As Micah said, "dwell with me, and be to 
me * father and a priest ; and the Levite was content ; and the young man was unto him as one of 
his sons, x. e. disciples.»-Jud ff es, 13, 10, 11. And Paul, whose principle it was to propagate the 
religion with as few obstacles as possible, circumcised Timothy "because of the Jews." In many 
respects the Sabaits arc specifically opposed in discriminative observances to the Jews- "Color 
omnia caeruleus Johannitis immundus, et maledictus est, sine gravi peccato haud tano-endus."- 
Ammn. Exot. 447- « And thou shalt make- the robe of the ephod all blue."— Exodus, 28, 31. « Speak 
unto the children of Israel, and bid them that they make their fringes on the borders of their gar- 
ments throughout their generations, and that they put upon the fringe of the borders a riband of 
blue»-Numbers, 15, 38. This seems to have been the mark of their covenant or ligature, to bind 
obed.cnce to the voice of the Lord God—Numbers, 15, 39. This was the royal colour also of 
the Chaldaeans. "The Assyrians, which were clothed with blue, captains and rulers, horse- 
men riding upon horses" (the Lords or Equity)— Ezekiel, 23, 5, 6. "And Mordecai went out 
from the presence of the king in royal apparel of blue and white. The Jews had light, and gladness 
and joy, and hononr.»-Esther, 8, 15. This is the colour of Vishnu, " the dark blue Deitv ;" and 
of Krishna, /dark or blue. These are properly the Vaishnavas, all worshiping deified men or Lord 
Gods, infallible guides; and the spiritual principle, supposed to have been incarnate in all the 
Avatars (vide note //, p. 26, note '), probably denoting the Turanians, or followers of Budd'ha. The 
yellow colour, implying the earth, seems subsequently to have been substituted as the royal and 
religious colour of the Buddhist sect. In various respects the Sabaits concur with the Hindus and 
Guebres,who are the ancient race of industrious people: " Nulla caro permissa est, nisi bestiam 
ipsi Ecclesi.u ministri jugulaverint."— Amain. Exot. 447. A principle recognized by Mahomet, who 
enjoins the faithful to commemorate the name of God on what they slay for food: " Potus omnis 
lllis immundus est qui vase hauritur ex quo Mahummedanus bibit ; hoc si contigerit frangendus 
lllico et abjiciendus est, ne eodem inscius inquinetur Johannita." They require virginity in the 
bride as a necessary condition of the nuptial rite : " Castitatem servandam Johannitee omni cautione 
prsecipiunt, et a despondenda nisi vidua fuerit virginitatem exigunt."— Amozn. Exot. 542. A con- 
dition so indispensable in the Hindu law, that if the contrary is afterwards discovered, the marriage 
is null, and of no effect. I believe that these people and the Sabaaans of Arabia are in point of 
original extraction the same, as in most of their opinions. Various derivations of the name have 
been assigned : it appears to me (as several circumstances noticed in the subsequent pages will 
render further probable), to be from »3D Sabi, Heb., )^ Saba, Arab., captivum cepit, abduxit 
hostem, peregrinum effecit et procul abduxit; Ubu, Saba'ia, pi. captivi; -j^ Masabai, captivus 
{Castet, 2453); POt? Shabeh, or rQ8> Shoboeh, Heb., captivum cepit, duxit, tenuit, abegit, depor- 
tavit; "DtP Shibu, captivitas, captiva turba; iTIl&y Shebieh, captiva, captivitas; DOt? Shebith, 
id. mtf Shabah, Chald., i. q. Heb.; '2W Shebi, or fTSt? Shebith, captivitas; U±* Shaba, Syr., 
i. q. Heb.; \cxm Shaba, Arabia ; L-i* Shabia, captivus.— Castel, 3672. The Queen of Sheba, Balkis, 
according to the Arabians ; Candace, according to the .Ethiopians, was, I believe, the queen of the 
captives, the Panchalee or Kanya Cubja, or Kanya Dakshee, the hump-backed, or expert Damsel of 
the Hindus. According to the Koran, cap. 27, 2, 215, the Queen of Saba and her people " worshiped 
the sun besides God." This, no question, refers to the Hindu mystical worship of the sun, as (he 
visible or sensible principle, corresponding to the Aakasa,— the Kebla to which they turn. In the 

6 



[ 42 ] NOTES. 

Koran, cap. 25, 2. p. 199, the sun is described a3 a lamp : "God is the light of heaven and earth ; the 
similitude of his light is as a niche in a wall, wherein a lamp is placed, and the lamp enclosed in a case 
of glass; the glass appears as it were a shining star" {Koran, cap. 24, 2, 1 87), implying that the active 
cause of vision is not in the sun, and is merely like a ray peneti*ating a crevice or aperture, illumina- 
ting the motes, which are the objects of our percipience, — allied probably to the Pictish sunbeam ; 
'* No power but in God alone." — Koran, cap. 18, 2, 114. These people of Saba were those destroyed 
by the inundation of Arem, and agriculturists, or the inhabitants of gardens. — See Koran, cap. 34, 2, 
p. 278. This is the queen of the women originally (confer p. 7, text) ; all the men in this destruction 
having apparently been exterminated or nearly exterminated. The Sabaits or Johannitae appear a 
mixed race, recognizing the bondage and inferiority of the captive women : " Notabile est quod 
sequior sexus, quamvis puritatem servare aeque ac virilis teneatur, impurus tamen censeatur et ab 
ingressu templorum tota vita arcendus sit." — Amain. Exot. 447. These people are probably right 
in deriving themselves immediately from the conditions of mankind, founded by Seth, Edris (Enoch), 
and Sabi (the captive) ; of these, the founders of their sect according to them, they suppose the 
Pyramids of Egypt to be the tombs, and pay particular respect to them, and keep their great festival 
on the day on which the sun enters the sign Aries (when vertical on the line) ; " \ gj"ETgj"^" 
Vishuvat or '(cj"'£ r cir? r Vishuvan, the equinox, they say is derived from "fcfEcpeT Vishvach, uni- 
versal. — Gram. 534. These seem to me those who, in the various modification of race and religion 
to which they have been subjected, have always in different degrees retained the vestiges of primi- 
tive truth ; and the reference probably is to the epoch of the world when the diffusion of light and 
truth was universal and common to all mankind : " Secta erat quae totum olim terrarum orbem im- 
pleverat, ut loquitur Maimonides, religionem antiquissimam et quae totum fere mundum occu- 
paverat (ut Abulfeda), adeoque frequens alias tarn in Arabum quam in Hebraeorum scriptis eorum 
mentio occurrat." — Pocock, Hist. Arab. 145-6. According to a writer of their own religion, as stated 
by Pocock, they turn their face in prayer to the North Pole (the hieroglyphic for steady, undeviating 
truth, obvious to the percipience of reason). "There is no change in the words of God." — Koran, 
cap. 10, 2, 9. " Consider whatever is in heaven and on earth, but signs are of no avail, neither 
preachers to people who will not believe." — Ibid. p. 14. Of this truth the nature of man is justly 
asserted to be essentially percipient. " The true religion, the institution of God, to which he hath 
created mankind disposed :" — " there is no change in what God hath created" {Id. cap. 30, 2, 247), 
i. e. " the immutable law, or rule to which man is naturally disposed to conform, and which every 
one would embrace as most fit for a rational creature, if it were not for the prejudices of education. 
The Mahommedans have a tradition that their prophet used to say, that every person is born natu- 
rally disposed to become a Moslem (a believer in the truth of God), but that a man's parents make 
him a Jew, a Christian, or a Magian." — Sale, ibid. Mahomet, however, by Christians means here 
the followers of priests and monks and granters of absolution : he, in the most unequivocal manner, 
recognizes the truth of the doctrine of Christ. "This was Jesus the son of Mary. The word 
(the declaration) of truth. It is not meet for God that he should have any son." — Koran, cap. 
19, 2, 127 ; asserting in the same place that the volition of God was alone creative. " Fear God, 
let God be exalted, the King (Supreme, only authority), the Truth." — Koran, 20, 2, 144. "By 
the soul, and him who completely formed it, and inspired into the same its faculty of distinguishing, 
and power of choosing wickedness and piety. Now (in a future existence) is he who hath purified 
the same happy, but he who hath corrupted the same miserable." — Koran, cap. 91. Entitled the 
Sun. — Ibid. 2, 487. Hence the Keblah, from Heb. 7^p Keblu, coram, ex adverso; Jjj Kabala, 
Arab., ab anteriore parte, adverso {Cast el, 3263, 3266) ; an older religion than that which turns to 
the East or rising Sun. "They say none shall enter Paradise except they who are Jews or Chris- 



NOTES. 



[43 ] 



tians. Produce your proof of this. He who resigneth himself to God (God's creatures), and doth 
that which is right, he shall have his reward with his Lord; there shall come no fear on them, 
neither shall they be grieved. The Jews say the Christians are grounded on nothing (they found- 
ing their faith on the visible appearance, and audible declaration of God to Moses). The Christians 
say the Jews are founded on nothing (they founding their faith on the evidence of truth to reason 
to which the Jewish assertion is contradictory : < No man hath seen God at any time.'— John, 1, 18); 
and according to their saying (i. e. to both), so are they who know not the Scripture {i. e. the idiot 
Arabians) ; but God shall judge between them at the day of the resurrection." * * * 

******** "To God belongeth the East and the West; 
therefore, whithersoever ye turn yourselves to pray, there is the face of God (is God equally 
before you), for God is Omnipresent and Omniscient."— Koran, cap. 2, 1, 21. According to Abul- 
feda, the Sabaits pay their chief religious local reverence to Came or Haran (which they latterly 
continued to do), and call it the city of the, Sabaeans. The Sabaits of St. John probably are the 
same original people with the Samaritans and proper Hebrew race : " Patriam primjEvam profitentur 
omnem illam Judeae partem, quam lambit flumen Jordanus, ex qua Saracenorum armis, quibus hi 
Muhamedismum propagabant, brcvi post Mahamedis obitum expulsos exulari hodie sub alieno coelo. 
Fata se eo tempore expertos narrant durissima." — Amoen. Exotic. 438. Their original occupation of 
the country, watered by the Jordan, is probably as old as Nahor and Haran {vide Gen. 13, 10). It 
is evident their sufferings and expulsion from this country cannot refer to the age of Mahomet. It 
is remarkable that the Jainas, on the west coast of India, have a tradition of a persecution, which 
expelled them from Arabia, and which they place 663 years b. c. ; but suppose it to be the act of 
Mahomet, which appears to point to the struggle between the Devotees to the Lord, and the 
people of the land [vide 2 Kings, 21, 23), which seems to have distracted the country for three centu- 
ries, till Nebuchadnezzar carried away (a. c. 600) from Jerusalem all the craftsmen and smiths, and 
left none save the poorest sort of the people of the land. — 2 Kings, 24, 14. The intercourse had 
previously been open with the East by Sea. Azariah (825 b. c.) built Elath, and restored it to Judah, 
but from which they were driven (740) by llezin, King of Assyria. Force, it is to be observed, was 
always the religious argument of the Lord God, and the magnitude of his inflictions his glory. 
" Sing forth the honour of his name : make his praise glorious. Say unto God (Elohim), How 
terrible thy works] through the greatness of thy power shall thine enemies submit themselves unto 
thee. All the earth shall worship thee." — Psalm 66. "The Samaritans, whom the great and 
noble Asnapper (b. c. 678) supplanted by the Colonies from Chaldaea, set in the cities of Samaria, 
and the rest on this side of the river." — Ezra, 4, 10. The Sabaits or Johannitae seem to me, from 
all the accounts, to be certainly the remains of the Christians of John the Baptist ; that is to 
say, of those who followed the religion to which John belonged, and used the mark of the cross 
anterior to Christ. Their referring themselves to Seth, as well as Edris or Enoch, and Sabi, arises 
from their being the Sabi, or captives conquered by Seth, or the Elohim, and to a certain degree, 
delivered by Edris, Enoch, or the Persian Hosching, the Hindu Bahman or Dwarf or Pygmy ; 
O'nbNn 02 Beni, He'Elohim, filii Seth, Ch. LXX. Syr. Ar., Angeli vel Angelorum filii. — Castel, 
376. Those claiming to act by Divine and irresponsible power. The sublime emotion of reverence 
and awe which the evidence of the being and attributes of God inspires, which is properly worship, 
whatever may be the outward marks of its expression, is inspired by very different causes than by 
the terror and hatred of the brutal fury of wreckless power operating on human motives. It seems 
probable that the Mahomedan ablutions are derived from the Sabaits. " The baptism of God have 
we received" (Koran, cap. 2, 1, p. 24), which the commentators explain as intending the religion 
which God instituted in the beginning. Of this primitive truth, the traditionary belief seems nearly 

6* 



[ 44 ] NOTES. 

universal, and has lent its sanction to the authority of tradition ; what the Hindus call Smriti, 
and explain " what was remembered from the beginning." " Men were professors of one religion 
only (' that is the true religion,' comment) ; but they dissented therefrom." — Koran, cap. 10, 
2, p. 3. " Of one faith." — Cap. 2, 1, 36. These are the same with those alluded to in the Zenda- 
vesta: " Le peuple nombreux qui a et^ cree dans le commencement." — Zendav. 2, 141. The 
Kharefesters (the same with the Elohim or Beni Elohim) " hommes, productions des Dews." — Id. 2, 
138. By the company (Legion) of Genii or Dews, the Mahomedans intend those called by us devils. — 
See Koran, cap. 6, 1, 165, and note q, ibid., cap. 4, 102, &c. I have noticed these doctrines of 
Mahomet, because it is evident that they are not borrowed from the Jews, or the Christians, the 
Magians, Sufies, Simonians or Shamaneans, Gnostics, Manicbaeans, or any known sect of Schis- 
matics, but from a religion much older than any of them, still retaining its hold of the natural 
reason on which it had originally been founded. The Koran, considering the barbarous condition 
of the people to whom it was addressed, and the necessity of consulting their prejudices, is a very 
singular production from the manifest truths it contains. The Koran states, " It is he (God) who 
hath sent down unto thee the Book, wherein some verses are clear and easy to be understood ; they 
are the foundation {Arab, mother) of the Book, and others are parabolical ; but they whose hearts 
are perverse, will follow that which is parabolical therein, out of love of schism, and a desire of the 
interpretation thereof (i. e. to put their own construction on it) ; yet none knoweth the interpreta- 
tion thereof except God." — Koran, cap. 3, 1, 53. The Sonnites or orthodox maintain the Koran to 
be uncreated and eternal, subsisting in the very essence of God (See Sale, P. D. 88) (a notion de- 
rived from a misconception of a truth I will afterwards explain) ; from this latitude of interpretation 
which enigma admits, arises the equivocal character of the book. " The opinion of Al Jahedh, chief 
of a sect bearing his name, touching the Koran," says Sale, is too remarkable to be omitted : he 
used to say it was a body which might sometimes be turned into a man, and sometimes into a beast, 
which seems to agree with the notion of those who assert the Koran to have two faces, one of a 
man, the other of a beast; thereby, as I conceive, intimating the double interpretation it will admit 
of according to the letter or the spirit." — Sale, P. D. 89-90. The face of the maTi and the face of 
the beast certainly refers, as Sale supposes, to the rational and enigmatical parts of the Mahom- 
medan faith, as may be seen in several Egyptian sculptures and ancient medallions, very erroneously 
confounded with the Latin Janus, a hieroglyphic of an entirely different import ; Language, or what 
Mahomet calls " the perspicuous Koran in the Arabic tongue," alone corresponding to or expressing 
the functions of reason or processes of thought ; the enigmatical being analogous to the indications of 
sense which direct the sagacity of the brutes (vide Koran, cap. 7, 1 3 201). The Trinity repudiated 
by Mahomet was that of the Infidels, " who said that God was the Third of Three." — Koran, 
cap. 5, 1, 136. 

In these respects the Mahometans are perfectly correct in so far as they go. Nobody will main- 
tain, I apprehend, that God is the third of three, or that he can by possibility have any adjunct; 
and still less, that there is a plurality of Three Gods. There certainly is no God besides God ; but 
the question is, whether along with the evidence for the existence of God, there is not evidence of a 
triple or three-fold distinction in the Divine nature, whatever that nature may be, or in whatever 
that distinction may consist; every figurative expression, such as "three persons," " Father, Son and 
Holy Ghost," must necessarily lead to erroneous suppositions, by suggesting objects to the imagina- 
tion of what cannot be imagined and is merely an abstract inference of reason. It is entirely 
impossible to describe the Trinity, which admits of no other explanation than a clear statement of 
the evidence on which the knowledge of it rests : what is God and what is the Trinity are subjects 
alike beyond our comprehension. Philosophical or religious language in these ages, immediately 



NOTES. [ 45 ] 

derived from the Hierog\y\)hica\ system of indicating, or more properly obscuring, truth, bore a 
very different import from that of the objects which it presented to the sense of sight or to the 
imagination. To suppose that the mind of Mahomet in the period in which he lived was altogether 
superior to the prejudices, and received opinions, and motives of action which influenced human 
conduct and human thought, would be absurd ; he rose superior, however to the worst heresies 
from the truth, and boldly exposed them ; he frequently alludes to the tenets of those who professed 
an intercourse with the Deity, a knowledge of the secrets of futurity, and the power to absolve sin, 
or take upon themselves the guilt of the actions of those who followed their direction • and to 
dispense good and ill fortune or success ; distinctly disavowing the character himself. By Prophet 
Nab'hi or Rassool they mean a messenger or promulgator of truth, not a prastigiator, augur, or sooth- 
sayer, or pretended looker into futurity by necromancy or any means. " I say not the treasures of 
God arc in my power, neither do I say I know the secrets of God (confer pp. 70, 1 24, note) ; neither 
do I say unto you I am an angel; 1 follow only that which is revealed to me " [Koran, cap. 6, 152), 
that which is perceptible to my reason. He distinctly says he was commissioned to be a public 
preacher only, and not a miracle worker.— Koran, cap. 13, 2, 5.3. In opposition to those "Who 
say, surely God has commanded us that we should not give credit to any apostle until one come to 
us with a sacrifice which should be consumed by fire." — Koran, cap. 3, 1, 83 ; confer 1 Kings, 18, 
24 ; and p. 147, "• [A monkish miracle exhibited at Jerusalem and at Rome : vid. Maundrel and 
Jodrel.] " Whether therefore is he better, who hath founded his building (built his eternal hopes) 
on the fear of God and his good will (approbation) ; or he who hath founded his building on the 
brink of a bank of earth (the momentary enjoyment of the terrestrial world), which is washed away 
by waters (the flood of time), mi that it falleth with him into the fire of hell?" — Koran, cap. 9, 1, 241. 
" My support is from God alone; on him do I trust, and to him do I turn me." — lb. cap. Jl, 
2, 29. " Are they the supreme dispensers of all things? Have they a ladder whereby they may 
ascend to heaven and hear the discourses of the angels? Let one, therefore, who hath heard them 
produce an evident proof thereof." — lb. cap. 52, 2,388. "The unbelievers say unto those who 
believe; follow our way, and we will bear your sins.'' — lb. cap. 29, 2,236. " Hast thou not observed 
those who have taken for their friends a people against whom God is incensed (the Jews' comment) ? 
they are neither of you nor of them (hypocrites comment, men without religion) ; they swear to a lie 
knowingly ; they have taken their oaths for a cloak, and have turned men aside from the way of 
God." — Koran, cap. 58, p. 115; confer pp. 10.5. 211, 215, note, and ref. The idea of these people 
cloking their sins from the knowledge of God prevailed at all times. " Do they not double the 
folds of their breasts that they may conceal their designs from him (God) ?" — Koran, cap. 11, 2, 15. 
" Such conceal themselves from men, but they conceal not themselves from God." * * * 
" Whoso committeth wickedness committeth it against his own soul." — Koran, cap. 4, 1, 109. The 
Hebrew word for expiation is cover; the priest who granted the pardon of the Lord, undertaking to 
hide it from his knowledge. l£D Chafar, or "1DD Chofar, Heb., texit, operuit (i. q. H3H Hhafeh, 
or Hhafah (Gen. 6, 14) ; Scotch to J-fajt) ; Angl, to cover; Pih. "l£3D Chipher, de facie seu ira, placavit, 
reconciliavit ; V33 PnDDN* Achafareh Fani-u, q. d. munere meo operiam faciem ejus, et munus illud 
(Gen. 20, 16) dicitur ; DO'y D1DD Chasuth Ainim, operimentum oculorum, in placati pacatique animi 
signum Sarse concessum [Gen. 20, 16); expiavit, deprecatus est, veniam impetravit (Castel, 1787): 
evidently implying that God was to be prevailed upon to overlook the offence, or hide his eyes from 
it at their intercession. By God the Lord, however, they intended merely the dispenser of the good 
and evil of this world. ji£=x Chafara, Arab., non credidit in Deum, impius fuit, impie egit. — Id. 
1790. PUN Anch, !"!3tt Anneh, decepit, defraudavit ; HWW Aunaeh, deceptio, defraudatio, words 
probably allied to 'IN' or *tt Aven or On, Thebes. Castel, in illustration of the word, quotes a proverb: — 



[ 46 ] NOTES. 

" Omnes porta' claudi possunt (h. e. Deus connivere potest ad omnia peccata) excepta defraudationis 
porta " {Cast el, 158) ; which may without much paraphrase be very correctly rendered, — " God may 
be prevailed upon to shut his eyes to any sin except that of cheating the priest." With justice it 
was that Christ said : " All that ever came before me are thieves and robbers. I am the door : by 
me if any man enter in he shall be saved." — John, 10, 8. Defraudationis porta being for Defraudatio 
portae. Those who had sworn adherence to their guides who were to bear their sins, " Addicti 
jurare in verba magistri," appear to have opposed these oaths as their cloaks against the preaching 
of Mahomet; and accordingly he tells them — " God hath allowed you the dissolution of your oaths, 
and God is your master" (Koran, cap. 66, 2, p. 433) : a passage alluding only to such oaths as are 
by their nature null in the sight of God, but which some of the commentators have interpreted into 
a sanction to reservation or prevarication. Mahomet expressly uses the word Judaize in different 
passages of the Koran to denote the Jus Judaicum, those who repudiated the natural distinction 
between just and unjust, right and wrong, the law of God; " the laws containing the judgement of 
God." "We have surely sent down the law, containing direction and light; thereby did the prophets 
who professed the true religion judge those who judaized." — Koran, cap. 5, 1, 130. (Confer p. 166, n.: 
Justitia est constans et perpetua voluntas ; and p. 15 1, n.) "Whoso judgeth not according to what God 
hath revealed, they are infidels." — Id. ibid. " Do they therefore desire the judgement of the times 
of ignorance ?" — Koran, ibid. p. 131. " That is to be judged according to the customs of Paganism, 
which indulge the passions and vicious appetites of mankind ; for this it seems was demanded by 
the Jewish tribes of Koreidha and Al Nadir." — Sale, ibid, (confer pp. 93, 95, text.) " But who is 
better than God to judge between people who reason aright}" — Koran, ibid. Taghut, Baal, and 
Moluch, the Lord, are all manifestly identified by the Arabians. " We have heretofore raised up a 
prophet in every nation to admonish them, worship God, and avoid Taghut/' — Koran, cap. 16, 2, 77- 
" Do ye invoke Baal and forsake the most excellent creator ? God is your Lord, and the Lord of 
your forefathers." — Koran, cap. 37, 2, 302. "They who believe not fight for the religion of 
Taghut ; fight therefore against the friends of Taghut." — Koran, cap. 4, 1, 102. According to 
Mahomet the final cause of creation is justice : " He hath created the heavens and the earth (this 
world and the world to come) to manifest his justice." — Koran, cap. 16, 2, 74. "Unto me shall all 
come to be judged." — Koran, cap. 31, 2, 253. "Hereafter unto me shall ye return; then will I 
declare unto you what ye have done ; every matter, whether good or bad, though it be of the weight 
of a mustard-seed, and be hidden in a rock, or in the heavens or the earth, God will bring the same 
to light." — Koran, ibid. 

The idea of conversion to one denomination of religion or another is, permit me to say, a manifest 
error, or that any glory belongs to a religion which might render itself dominant. " The writers of the 
Romish communion, in particular," Sale says, " are so far from having done any service (in the way 
of conversion) in their refutations of Mahommedism, that by endeavouring to defend their idolatry 
and other superstitions they have rather contributed to that aversion which the Mahommedans in 
general have to the Christian religion, and given them great advantages in the dispute. The Protest- 
ants alone are able to attack the Koran with success ; and for them I trust Providence has reserved 
the glory of its overthrow." The Protestants are, no doubt, much more right than the Romanists; 
but truth is one, the names for it infinite. The rules for conversion which he suggests are certainly 
excellent, but seem more calculated to recommend that tolerance for nominal distinctions when the 
question at issue is the truth. " 1st. To avoid compulsion. 2nd. To avoid teaching doctrines 
contrary to common sense ; the Mahometans not being such fools as to be gained over in this 
case. The 3rd is to avoid weak arguments ; for the Mahometans are not to be converted by these 
or hard words." — Sale to the Reader, iv. v. It is more to the purpose and much more easy to purge 



NOTES. 



[47 ] 



all religion of its corruptions, and to bring mankind if possible back to that primitive faith preva- 
lent before the fall of man, the dereliction of which has been the cause of all the calamities of the 
species. The word glory, the empty and painted bauble inflated by the flattery of the designing 
for the seduction of fools, is wholly inapplicable to religion which rests on the sober reality of truth. 



Note K, without a reference, to explain the remark, p. 169, on the statement of Strabo. 

" Cossura insula, contra Selinuntem Sicilian fluvium posita ; distat a Sicilia ad sexcenta circa stadia" 
— taking the Stadium at eight to the Roman mile (at ivhich it is always estimated by Pliny) : both 
these facts are correct. It is necessary to observe I do not believe Selinuns or Selinus to be the 
river, an insignificant one at the town of that name, at the western end of the island, said to derive 
its appellation from ^e\ivov, Parsley, but the Gela, or possibly the Himera, the largest river of 
Sicily. 

" Apparet Camerina procul, campique Geloi 
Irrmanisque Gela, fluvii cognomine dicta." — JEn. 3, 700. 

The G in Gela is hard, and equivalent, I conceive, to Gaulos, Punic, i. q. Khal, Malt., VDDp 
Kamerun, Chald., camera, fornix, tcxtum cameratum ; •f*$>(F>£ 1 '. Tha-kamara, yEth., fornicis instar 
aedificatum fuit aedificium, tabernaculum, conclave; _*j Kamaron, Arab., luna (Castel, 3368) ; Gebal 
al Kamron, Arab., the mountains of the moon, the great ridge in the equatorial region of Africa, 
supposed by their geography to terminate at the Cape de Verd. The Chald. and Mth. are equiva- 
lent to the Punic Ilhal, or Gaul, and the Arabic suggests the probability that Selinus is not from 
Parsley, but from ^eXrjvr], Luna ; — a variety of circumstances countenance this supposition. The 
difference in the quantity of the vowel is of no consequence. The Gelu, and Gaulos or Gaul, is the 
word in Magalia, " Afrorum Casus," Servius. Malta and Gozo, it appears from Strabo (p. 114), 
were called promiscuously Mclita and Koluttos, " quo modo inter Kolyttum ac Melitam distinguimus, 
atque hoc esse Kolyttum, illud Melitam pronunciamus." For the Gaulos of Mela and Koluttos of 
Strabo, Pliny and others have Halazas; the Punic-Malt. Hhal; Kossura, probably denotes the 
same thing; Ghaudesc, not impossibly our word cottages; Kossura is possibly from Casa, Sp., Ital. 
of the same import, properly a seat ; tf 3D Chasa, thronus, sedes, — the appellation of the throne or 
seat of Solomon, Chald., domus secreta ; 7i"IN Ahal, Heb., Chald., tentorium ; J^\ Ahal, Arab. id. 
uxorem duxit, Casar se ; JA^ Ahal, ccetus hominum qs. sub eodem tentorio degentium, homines qui 
ad aliquem vel hominem vel locum vel ad regimen, professionem, et institutum aliquod pertinent 
(Castel, 50, 51) ; At/\t?, Gr., tentorium; Av\i£co, in aula habito. These properly denote social or 
civil union, not fraternity or confederation for a purpose. The Sicani, a people of Spain, were driven 
by the Siculi, a people of Italy, into the western part of the island, and possibly gave the name of 
Selinus to the river, where they were able to fix. Both, I apprehend, derive from the Basque Sue, 
tire, the same race with the Socs or Angles. They denote, probably, the same distinction of races 
with the Turdet-ani and Turd-uli, the Basit-ani and Bast-uli, the possessors of Calpe or Gibraltar. — 
See Strabo, 139. The Ana is preserved in the river Ana in the same country (Strabo, ibid.) ; Evva, 
in Sicily, the name of a place and mountain is perhaps the same word. Ana, Irish, riches, a cornu 
copia, or inexhaustible treasure (O'Brien) ; Ondia, Ba. — Id. These probably are the Ricos hombres, 



[ 48 ] NOTES. 

Rica-hombria, Rico hombre, Rico-home (Larr.) ; Dignidad de los antiquos Ricos hombres, Ba. 
Jaun-Andia {Larr.) ; Jauna, dominus, Sefior [Larr. 2, 284) ; Andia, magnus, grandis. These seem 
to be properly the Spanish Grandees or Magnates ; and appear by the Spanish Antiquarians to be 
an older and more esteemed dignity than the Dons or Saints, the Gods. There is no reason to 
suppose that the word Sclinus is primarily Greek, manifestly an artificial language ; , P i .N,.tr. Silini, 
Syr., luna; IxaXaiD Siluna, Syr. ; ]iVD Silun, Chald., canalis, fistula, imbrex. — Castel, 2541. [An 
underground water course for irrigation ; SeoX^v, Greek, canalis, fistula, tubus, Vitruv. et „ urecon- 
sult., imbrex, Const anting Hieroglyphically the moon as shining by reflected light denotes the 
human intellect reflecting the light of God. S[f|"c?> Seel, S? is. ^oot, meditate ; Silim, Irish, to think, 
it. to sow, education. like the good seed germinating in the mind to the production of thought; Sil- 
Sijim, Irish, to shine ; Sigin, a token (a sign) ; ]W Tziun, Heb., Sion, omne signum, nomen montis 
(Castel, 3143); ^'V Tziin, siin, signavit (the Irish word). It probably is from this Sanscrit root 
that the word H^D Selah, frequently affixed to verses in the Psalms, is derived, e.g. Psalm 140, v. 
5, 8. " Meditate" implying that the words bore a recondite sense, and were not to be received in 
the literal ; it was in consequence of this that the new moon's, i. e. the hope of a new or better 
teacher, lights irradiated by the light divine were an abomination to the existing Lord God, of the 
same import with the finding of Apis (Epaphus, Gr., Herodotus), and the perpetually expected 
Mehdi, or guide ; the same with the Hebrew liTvtf Alihu, Elias, the Buddha, or Divine man re- 
newed by Metempsychosis, the lamented, Gr. lA.u? (vid. Herod.). The Jews have a proverb" donee 
veniat Elias/' i.e. nunquam. !T7tf Alieh, lamentatrix. — Castel, 119. v\| Alu, Syr., ululavit, luxit, 
lamentatus est, to yowl, Scotch ; to howl, halloo, Eng. ; JA*^ Alita, lamentatrices, strix, lamia ; 
w^. Ali, }.^ Alia, ululatus, lamentum; j.^V Alia, Elias (Castel, 11 7), probably i. q. Tammuz. The 
word Silenus, like almost all others which bore a religious application, was employed by the ratio- 
nalists and the mystics in opposite senses, ^ikrjvoi (Silence, those who did not speak but made use 
of signs, the commands or voice of the Lord God) Silenus, n. p. Dei Sileni : Asseclae Bacchi ; 
Hesych. ^eXr/voi Satyri ; 1<i\r)vo<; Scomma, nugag ; "Zikeco, inter loquendum cum contemptu oculos 
alio torqueo : these are the same with the Shiddim (the shades). " Di, quibus imperium est umbra- 
rum animaeque silentes." — Virg. " Tacitae per arnica silentia lunaa litora nota petens." — Id. 'TlV 
Tzuui, Heb., imperium, mandatum signavit (a shew, shewen). These words and ]Vi£ Tziun (Sion) 
are all referred to the root HIV Tzuh, pointed to, read ; my Tziuh, prsecepit, mandavit, jussit, 
decrevit. — Castel, 3143. The Lord of command, the mountain of God, Olympus ; Hor, He, Hor, 
the mount of mounts, or by whatever name it may be designated ; these are the Mateh He Elohim 
of Moses (generally recognized as the master of the rod : confer p. 122, and note E, p. 20), the old 
man's Baton, or staff of the Ishmaelites, or Batenites, or Assassins, the general's staff, or Baton of 
the Jesuits, and probably connects with the Sicilian tyrants. 



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